Skip to main content

Full text of "The Seer edited by Orson Pratt"

See other formats




Digitized by the Internet Archive 

in 2010 with funding from 

Corporation of the Presiding Bishop, The Church of Jesus Christ of Latter-day Saints 

PWW m 


111 yc inhabitant of the world, and dwellers on the earth, Sec Yc, when He 
liftcth up an Ensinn on the Mountains.— Isaiah win, 3. 

Vol. I. 

JANUARY, 1853. 

No. 1. 


THE SEER is a title assumed for j 
this Periodical in commemoration of: 
Joseph Smith, the great Seer of the, 
last days, who, as an instrument in the 
hands of the Lord, laid the foundation 
of the Kingdom of God, preparatory 
to the second coming of the Messiah 
to reinn with universal dominion over 
all the Earth. 

The pages of the Seer will be most- j 
lv occupied with original matter, ilUi- 
cidating the doctrines of the Church 
of Jesu« Christ of Latter Day Saints, as 
revealed in both ancient and modern 
Revelations. The Prophecies, relat- 
ing to the grand and remarkable events 
of the last days, will be carefully ex- 
amined and unfolded. The doctrine 
of Celestial Marriage, or Marriage 
for all eternity, as believed and prac- 
tised by the Saints in Utah Territory, 
will be clearly explained. The views 
of the Saints in regard to the ancient 
Patriarchal Order of Matrimony, or 
Plurality of Wives, as developed in 
a Revelation, given through Joseph, 
the Seer, will be fully published. 
The Celestial origin and pre-existence 
of the spirits of men — their first estate 
or probation in a previous world — the 
great benefits, derived by descending 
from Heaven, and entering fleshly ta- 
bernacles, and keeping the laws of 

their second estate, and their final re- 
demption and exaltation, as Gods, in 
their future state— are subjects which 
will, more or less, occupy the pages 
of the Seer. 

It is hoped that the President elect, 
the Hon. Members of Congress, the 
Heads of the various Departments of 
the National Government, the high- 
minded Governors and Legislative As- 
semblies of the several States and 
Territories, the Ministers of every Re- 
ligious denomination, and all the in- 
habitants of this great Republic, will 
patronize this Periodical, that through 
the medium of our own writings they 
may be more correctly and fully in- 
formed in regard to the peculiar doc- 
trines, views, practices, and expecta- 
tions of the Saints who now flourish 
in the Mountain Territory, and who 
will everjtually flourish over the whole 
Eaith. And we say to all nations, 
subscribe for the Seer, and we pro- 
mise you a True and Faithful descrip- 
tion of all the principal features, char- 
acterizing this great and last " dispen- 
sation of the fulness of times." 

The Seer will be published Month- 
ly, at $1 per annum, in advance. 

Washington City, D. C. 

December 21, 1852. 


First Epistle of Orson Pratt to the Saints scattered throughout the United- 
Slates and British Provinces— Greeting : 

Dear Brethern : Having been ap- 
pointed by the First Presidency with 
the sanction of a special Conference 
of the Church of Jesus Christ of 
Latter Day Saints, held in Great Salt 
Lake City on the 28th of August, 
1852, to preside over the Saints 
throughout the United States and 
British Provinces in North America ; 
in accordance therewith, I have left 
my famdy and my home in the peace- 
ful V«lC3 V»f tiro OTCTT.nttt.Lna • anrl, after 

crossing the wild desert plains which 
intervene between the happy land of 
the Saints and the Gentile lands of 
strife and wickedness, I find myself 
within the field of my mission: that 
the Saints may more fully learn the 
nature of my mission among them, I 
will insert the following: 


This certifies that Professor Orson 
Pratt of the University of Deseret, 
one of the Apostles of the Church of 
Jesus Christ of Latter-Day Saitns, is 
appointed by us, with the sanction of 
the special Conference, convened in 
this city on the twenty-eighth day of 
August, A. D. One Thousand Eight 
Hundred and Fifty-two, to preside 
over the affairs of the Church through- 
out the United States and the British 
Provinces in North America; and 
also, to write and Publish Periodicals, 
Pamphlets, Books, &c, illustrative of 
the principles and doctrines of the 
Church, and to do all other things 
necessary for the advancement of the 
work of the Lord among all nations 
Elder Pratt is authorized and re- 
quired to receive and collect tithing of 
the Saints through all his field of labors: 
and we request the Elders and other 
officers and members of the Church 
to give diligent heed to his counsels 
as the words of life and salvation, and 
assist him to funds to enable him to 
travel, print, establish book agencies, 
and perform all other duties of his 
calling, and the blessings of our Father 
in Heaven shall rest upon them. 

Emigrating Fund Company, and is 
hereby appointed and authorized to 
act as Traveling- Agent in the United 
States and British Provinces in North 
America, and he is instructed to col- 
lect, and disburse and aid to promote 
the emigration of poor Saints to the 
valleys of the mountains. 

Bro. Orson Pratt is too well and 
favorably known to need any testimo- 
nial further than his own presence and 
acquaintance to secure the esteem and 
conftuento of all among whom his lot 
may be cast. His acquirements and 
attainments are of the highest order, 
and possessing, as he eminently does, 
every requisite of an honorable and 
high-minded gentleman, we take great 
pleasure in recommending him to the 
kindness and consideration of all 
good men. 

Brigham Youmg, 


Willard Richards, 
Presidency of said Church. 
Signed and sealed at Great Salt 

Lake City, U. T., Sept. 13, 1852. 

The principal features of my mis- 
sion are contained in the foregoing 
letter; but ever feeling a deep interest 
in the welfare of the saints, you will 
permit me, through the medium of 
this epistle to impart to you such in- 
structions as the Holy Spirit may 
whisper to my mind. I wish to ask 
the saints who still remain scattered 
abroad, Do you enjoy as great a meas- 
ure of the Spirit of God as when you 
were first baptized into this kingdom ? 
Or are your minds barren ? Your un- 
derstandings unfruitful ? Your souls in 
darkness ? and your feelings cold and 
indifferent towards the great work 
which you have embraced, and which 
once made you joyful and happy ? If 
this be your condition, it is of the 
utmost importance that you know the 
causes of these unhappy changes in 
your feelings. Is it because the Lord 
has changed and forgotten to be gra- 
cious ? Is it because the fulness of 

Bro. Pratt is one of the Perpetual his gospel does not produce the same 


effects or happiness now, as it did in j 
ancient times ? Is it because the Book 
of Mormon, or any of the Revelations 
given through Joseph, the Seer, have 
failed to accomplish those purposes j 
for which they were sent? Is it be- j 
cause the saints have passed through 
great tribulation, and have been driven | 
from city to city, from State to State, j 
and finally banished from this great 
Republic to seek a home in the wild 
glens of the Rocky Mountains? Is it 
because God has forsaken his people 
and will no longer show them mercy? j 
No, verily, no; none of these causes 
have conspired to drive away the 
Comforter from your hearts, or to en- 
velope you in darkness, or to make 
you cold, and indifferent, and unhappy. 
But the principal cause of your un- 
pleasant and unhappy state of mind, 
is your own disobedience to one of 
the most important commands which 
God has given to his people in this 
last dispensation, namely : to flee 
out of Babylon, and gather themselves 
together, and stand in holy places, 
that they may escape the plagues and 
desolating scourges which the Lord 
has decreed to pour out upon the na- 
tions, because of their great sins and 
wickedness which continually cry 
unto the heavens for vengeance. Can 
any saint neglect so important a com- 
mand, when it is within their power 
to keep it, and still be justified, and 
retain the peaceable Spirit of the Lord ? 
No: the Spirit of the Lord is grieved 
with such, and will, by degrees, with- 
draw from them, and they will grope 
in the dark, and be liable to be 
overcome by temptation, and be led 
captive by the will of the Devil : 
such ones, not having the Spirit that 
leads into all truth, are liable to be de- 
ceived by the doctrines of men and 
Devils; for the Lord will frequently 
suffer strong delusions to overpower 
such that their damnation may be 
the greater, because they profess to 
know the Lord, and yet will not obey 
Him. Remember the word of the 
Lord which came by the mouth of 
Joseph, the Seer, saying, "Hearken 
and hear, ye my people, saith the 
Lord and your God, ye whom I de- 

light to bless with the greatest bles- 
sings, ye that hear me; and ye that 
hear me not, will I curse, that have 
professed my name, with the heaviest 
of all cursings." Have you hearken- 
ed to the word of God ? Have you 
exerted yourselves to the utmost to 
flee from Babylon ? If not, no won- 
der that you are in darkness — no 
wonder that the peaceable Spirit has 
been grieved from your bosom. Re- 
pent, therefore, speedily, and obey the 
voice of the Lord and gather your- 
selves among his people, lest the de- 
stroyer lay hold upon you in an hour 
you think not, and you perish in dis- 
obedience, and your name be cut oft' 
from the generations of Zion. If you 
will awake from the slumber of death 
which has seized upon you, and use 
every exertion to obey the voice of the 
Lord your God, His anger shall be 
turned away from you, and He will 
show you mercy, and His Spirit shall 
be restored unto you again, and His 
hand shall be stretched out over you 
to shield and protect you, and to 
gather you even as a hen galhereth 
her chickens under her wings to save 
them from the approaching storms; 
so shall the Lord your God save you, 
and comfort your hearts, and make 
you to sing with joy and gladness, and 
you shall be His people, and He wi 1 
be the Lord your God. Awake then, 
awake! flee to the mountains for 
refuge ! For a day of trouble is at 
hand — a day of fierce battle and war — 
a day of mourning and lamentation 
for widows and orphans whose hus- 
bands and fathers shall fall in battle : 
it shall be the day of the Lord's con- 
troversy for His people — a day of re- 
compence for the innocent blood of 
prophets and saints which has been 
shed among this nation. 

The time is drawing nigh for 
these things to be fulfilled ; for this na- 
tion have rejected the Book of Mor- 
mon, which the Lord brought forth 
by the mininistering of Angels, and 
sent unto them by the hands of His 
servants; they have rejected the 
Church of Christ which the Lord 
God in mercy established in their 
midst ; they have suffered His Saints- 


to be trampled upon by mobs, to be j 
scourged, afflicted, abused, driven from 
their homes, deprived of the most sa- 
cred rights of American citizenship, 
and finally to be banished from their 
midst, and obliged to seek; refuge in 
the solitary wilds and deserts of the 
Rocky Mountains. They have closed 
their "doors, their synagogues, their 
eyes, and their hearts against one of 
the most glorious and important mes- 
sages that ever saluted the ears of 
mortals ; they have suffered one of 
the greatest, most renowned, and most 
celebrated prophets that ever lived 
upon the earth to be murdered in cold 
blood, without bringing the murderers 
to justice; they have suffered scores 
of innocent men, women, and chil- 
dren to be tortured, shot down, and 
butchered, in open day, by beings who 
afterwards boasted of their horrid 
deeds, and yet, no means are institu- 
ted to bring these guilty wretches 
to punishment. Does not the blood 
of the Saints and of prophets cry 
aloud to the Heavens for vengeance ? 
And shall this nation escape the judg- 
ments decreed against them ? And 
will the Almighty forbear to execute 
the vengeance written ? Verily No. 
For in December, 1833, the word of 
the Lord came through Joseph, the 
Seer, concerning His Saints who had 
been driven from their homes in Jack- 
son Co., Missouri, saying : 

" Let them importune at the feet of 
the judge ; and if he heed them not, 
let them importune at the feet of the 
Governor; and if the Governor heed 
them not, let them importune at the 
feet of the President •, and if the Presi- 
dent heed them not, then will the 
Lord arise and come forth out of His 
hiding place, and in His fury vex the 
nation, and in His hot displeasure, 
and in His fierce anger, in His time, 
will cut off those wicked, unfaithful, 
and unjust stewards, and appoint them 
their portion among hypocrites and 
unbelievers ; even in outer darkness, 
where there is weeping, and wailing, 
and gnashing of teeth. Pray ye, there- 
fore, that their ears may be opened 
unto your cries, that 1 be may merci- 

ful unto them, that these things may 
not come upon them." (Book of Cov- 
enants, page 282, English edition.) 

For nineteen years the Saints have 
importuned, according to this com- 
mandment. But have they obtained 
redress? No. The Judges and the 
Covernor of the State of Missouri, in- 
stead of redressing our wrongs, suf- 
fered us, under the force of arms, to- 
be killed, immured in dungeons, and 
banished from the State. The Presi- 
dent, instead of restoring us to our 
homes and lands which we purchased 
of the National Government, suffered 
us to be deprived of the dearest rights 
of American citizenship, and to be 
banished by the force of arms from 
this great Republic to seek refuge 
among hostile savages in the barren 
wastes of the snowy mountains. The 
cries and importunities of the Saints 
for redress and protection, were met 
with the cold reply, "Your cause is 
just, but we have no power to protect 
you." The Saints have long cried 
unto the Lord that He would open 
the ears and soften the hearts of the 
Rulers and Authorities of our country 
that they might execute justice and 
right in behalf of the suffering, down- 
trodden, exiled citizens of this great 
Republic, who have been, by the force 
of arms, driven into banishment. Bufc 
their, ears are closed to our cries, their 
eyes are shut to our sufferings, and 
their hearts hardened against the 
mourning and lamentations of wid- 
ows and orphans, whose husbands 
and fathers have been cruelly mar- 
tyred for the testimony of Jesus, and 
for the word of God. The cup of 
the iniquity of this nation is nearly 
full ; and woe unto them, when the 
time shall come that they are fully 
ripe in their abominations, for they 
shall utterly perish from off the face 
of this choice land, and the land shall 
be left empty and desolate — yea, their 
cities shall be destroyed, and their 
houses shall be desolate. " For the 
Lord shall rise up as in mount Pera- 
zim ; He shall be wroth as in the val- 
ley of Gibeon, that He may do His 
work, His strange work \ and bring 


to pass His act, His strange act. 1 ' (Tsa. 
28 : 21.) Yea, He shall destroy and 
lay waste, and none shall hinder. 
J will again say to the Saints scat- 
tered abroad in this land, do you wish 
deliverance in the day of trouble? If 
you do, arise and flee to the moun- 
tains, and prepare for the day of the 
Lord, for it is near. Let all the chil- 
dren of Zion go up into the moun- 
tains ; for thus said ihe prophet, Isaiah, 
in his prophetic exhortation to the 
Zion of the last days, " Zion, that 
bringcsl good ridings, get thee up into 
the high mountain.'"* For " behold, the 
Lord God will come with strong hand, 
and His arm shall rule for Him : be- 
hold, His reward is with Him and His 
work before Him. He shall feed His 
flock like a shepherd: He shall gather 
the lambs with His arm, and carry 
them in flisbosom." (ha. 40:9— 11.") 
Isaiah clearly saw that before the sec- 
ond coming of the Lord, to rule u with 
a strong hand," that Zion would be 
required to "get up into the high 
mountain." Many of the children of 
Zion have fulfilled this exhortation of 
Isaiah ; and I now say to the balance of 
her children, "GET THEE UP INTO 
THE HIGH MOUNTAIN"," and sanc- 
tify yourselves that you may be as an 
ensign upon the mountains — a standard 
for the people unto whom the meek and 
virtuous of all nations shall flow. For 
thus said the prophet Laiah, "He shall 
set up an ensign for the nations, and 
shall assemble the outcasts of Israel, 
and gather together the dispersed of 
Judah from the four corners of the 
earth." (Isaiah 11: 12.) This en- 
sign remember was not to be set up 
in Palestine, where Isaiah lived at the 
time he delivered the prophecy, but it 
was to be set up "from afar," or at a 
great distance from that country: hence, 
he says, again, "And He will lift up an 
ensign to the nations from far, and 
will hiss unto them from the end of the 
earth : and behold, they shall come 
with speed swiftly." (Isa. 5: 26.) 
Four things are clearly predicted in 
this passage; — First, An ensign is to 
be lifted up to the nations by the Lord, 
Himself; secondly, this ensign was to 
be lifted up, not in the country where 

Isaiah dwelt, but in a far country ; 
thirdly, when this ensign should be set 
up, the Lord should hiss unto the na- 
tions, not from Palestine, but "-from 
the ends of the earth," clearly indi- 
cating a message that should hiss forth 
from that distant country for the bene- 
fit of all nation?; and lastly, a people 
from among these nations, should 
"come with speed swiftly," not by the 
slow process of travelling to which 
ihe ancients were accustomed, but 
Hhey shall comr with speed swiftly?* 
indicating, no doubt, the powerful 
agency of steam by which that people 
should be gathered from among the 
nations speedily stcifth; unto the stand- 
ard or ensign lifted up. This standard 
or ensign was not to be raised among 
Judah or Israel, but among the Gen- 
tiles, for the benefit of both Israel and 
Judah; for then, as Isaiah says, in the 
foregoing quotation, both Israel and 
Judah will be gathered. That this 
standard was to be raised among the 
Gentiles, instead of Israel, is clearly 
predicted in another passage, as fol- 
lows : — "Thus saith the Lord God, 
behold, I will lift up mine hand to the 
Gentiles, and set up my standard to the 
people : and they shall bring thy sons 
in their arms, and thy daughters shall 
be carried upon their shoulders." 
(Isaiah 49 : 22.) That this standard 
or ensign was not only to be set up by 
the Lord God, among the Gentiles, but 
that it was also to be lifted up on the 
mountains is also predicted by Isaiah 
as follows: — "All ye inhabitants of 
the world, and dwellers on the earth, 
TAINS; and when He bloweth a 
trumpet, hear ye.'' For afore the har- 
vest, when the bud is perfect, and the 
sour grape is ripening in the flower, 
He shall both cut off the sprigs 
with pruning hooks, and take away 
and cut down the branches. They 
shall be left together unto the fowls 
of the mountains, and to the beasts of 
the earth ; and the fowls shall summer 
upon them, and all the beasts of the 
earth shall winter upon them. In that 
time shall the present be brought unto 
the Lord of Hosts of a people scat- 


tered a;ul pealed, and from a people 
terrible from their beginning hitherto ; 
a nation meted out and trodden under 
footy whose land the rivers have spoiled, 
to the place of the name of the Lord 
of Host?, the Mount Zion." (Isaiah 
18 : 3, 5, 6, 7.) The place T then, for 
the lifting up of die ensign is to be 
u cm the mountains^ and that too just 
before "the harvest " or the end of the 
wicked world, when the Lord is to 
destroy a certain nation under the name 
of the sour grape, and they are to be 
left unbaried for the fowls and !>eas;s 
to summer and winter upon thfttn. It 
will be perceived also, that "all the in- 
habitants of the world \ and the dwellers 
on the ear'th^' 1 are called upon to both 
see and hear, when the Lord lifts up 
that ensign on the mountains. 

Under a deep sense of the impor- 
tant events which await this genera- 
tion, I beg of Zion to bear with me, 
while I repeat again the prophetic ex- 
hortation of Isaiah—" O Zion, that 
bringest good tidings, Get thee up into 
the high mountain.'' Tarry not, lest 
you fall among the wicked, and are de- 
prived of the blessings which the Lord 
has decreed to pour out upon Zion. 

That Zion was to occupy an eleva- 
ted position on the earth, is still fur- 
ther evident from the word of the 
Lord which came through Joseph, 
the Seer, in September, 1831, saying, 
" Behold I, the Lord, have made my 
church in these last days like unto a 
judge sitting on a HILL, or in a HIGH 
PLACE, to judge the nations; for 
it shall come to pass that the inhabi- 
tants of Zion shall judge all things 
pertaining to Zion ; and liars and hy- 
pocrites shall be proved by them, and 
they who are not apostles and prophets 
shall be known. And even the bishop, 
who is a judge, and his counsellors, 
if they are not faithful in their steward- 
ships, shall be condemned, and others 
shall be planted in their stead •, for, 
behold, I say unto you that Zion shall 
flourish, and the glory of the Lord 
shall be upon her, and she shall be 
an Ensign unto the people, and there 
shall come unto her out of every na- 
tion under Heaven. And the day shall 
come when the nations of the earth 

shall tremble because of her, and shall 
fear because of her terrible ones. Tiie 
Lord hath spoken it. Amen." (Book 
of Covenants,, page 156.) 

In this extract the Lord predicted 
that Zion should "be an Ensign unto 
the people," " sitting on a hill or in a 
High Place/' and that she should 
flourish. In another lvvelation, given 
through Joseph, the Seer, to James 
Covill in January 1831, the Lord says, 
u Thou art ralhd to labor in my vine- 
yard and to build up my church, and 
to bring forth Zion, that it may rejoice 
upon the HILLS and flourish." (Doc. 
and Cov., page 212. And in March, 
1831, the word of the L>rd, again, 
came unto Joseph, the Seer, saying, 
"Before the great day of the Lord 
shall come, Jacob shall flourish in the 
wilderness, and the Lamanites'' (mean- 
ing the American Indians) " shall 
blossom as the rose. Zion shall flour- 
ish upon the hills, and rejoice upon 
the mountains, and shall bo assembled 
together unto the placo which I have 
appointed." (page 218.) Thus we see 
that twenty-two years ago, it was 
foretold in great plainness that Zion 
should flourish and r^joir-e upon the 
hills and mountains ; when these pro- 
phecies were given, we did not know, 
for many years, how nor when the 
Lord intended to fulfil diem, but fif- 
teen years after the prediction, the 
Lord suffered our enemies to rise 
against us, and we were driven by the 
force of arms from these States, and 
were obliged to flee to the mountains 
for refuge ; thus, in an unexpected 
manner, Zion is placed in her appro- 
priate position, and is truly beginning 
to flourish and rejo ; ce upon the hills 
and mountains according to the pre- 
dictions of Joseph, the prophet, and 
according to many predictions of the 
ancient prophets. O how wonderful 
are the dealings of God with His peo- 
ple ! And how marvelously does He 
fulfil the words of inspiration ! 
Though the Heavens and Earth pass 
away, yet the wo d of the Lord, 
spoken through Joseph, the Seer, 
shall not pass away, but every jot and 
tittle that has not already come to pass, 
shall be fulfilled in its time and season. 


The Saints in the States and British 
Provinces are respectfully invited to 
become subscribers to this periodical, 
that through it.* pages they may learn 
more perfectly their duties, and have 
a knowledge of the times, and seasons, 
and purposes of tire Most High in re- 
gard to the generation in which they 
live. Those who intend emigrating 
to the mountains, dining the coming 
season, can, by notifying us of their ' 
intentions, have their paper sent by 
the mail to Utah. Wheie there are 
branches of the Church, we suggest 
that they appoint among themselves 
an agent, and have the whole number, 
taken in tiie branch, sent in one pack- 
age to rheir ?gent; this arrangement i 
will save us much trouble which ! 
would otherwise arise by being obli- 
ged 10 forward to each individual. I 

The Saints are likewise informed 
that we shall have constantly on hand 
for sale, at wholesale and retail, all 
the various works, mentioned in the 
catalogue, published on the last page 
of the Seer. 

All these publications should be in 
the houses of all the saints, and should 
be diligently read, that they may be 
well instructed in all the great princi- 
ples of eernal salvation, that through 
their faithfulness to the same they may 
enter into the fulness of celestial glory. 
With the most anxious desire for your 
welfare, I subscribe myself your 
humble servant and brother in the 
bonds of the gospel Covenant. 


Washington, Dec. 20, 1852. 



Given to Joseph Smith, tlie Seer, in Nauvoo, July 12/7/, 1843. 

1. Verily thus saith the Lord, unto 
you my servant Joseph, that inasmuch 
as you have enquired of my hand, to 
know and understand wherein I the 
Lord justified my servants, Abraham, 
Isaac, and Jacob ; as also Moses, David, 
and Solomon, my servants, as touching 
the principle and doctrineof their having 
many wives, and concubines: Behold 1 
and lo,I am the Lord thy God, and will 
answer thee as touching this matter: 
Therefore, prepare thy heart to receive 
and obey the instructions which I am 
about to give unto you ; for all those, 
"who have this law revealed unto them, 
must obey the same ; for behold ! I re- 
veal unto you a new and an everlasting 
covenant, and if ye abide not that cove- 
nant, then are ye damned ; for no one 
can reject this covenant, and be per- 
mitted to enter into my glory ; for all 
who will have a blessing at my hands, 
shall abide the law which was appoint- 
ed for that blessing, and the conditions 
thereof, as was instituted from before 
ihe foundations of the world : and as 

pertaining to the new and everlasting 
covenant, it was instituted for the ful- 
ness of my glory ; and he that re- 
ceiveth a fulness thereof, must, and 
shall abide the law, or he shall be 
damned, saith the Lord God. 

2. And verily I say unto you, that 
the conditions of this law are these: 
All covenants, contracts, bonds, obli- 
gations, oaths, vows, performances, 
connections, associations, or expecta- 
tions, that are not made, and entered 
into, and sealed, by the Holy Spirit of 
promise, of him who is annointed, both 
as well for time and for all eternity, 
and that too most holy, by revelation 
and commandment, through the medi- 
um of mine annointed, whom I have 
appointed on the earth to hold this 
power, (and I have appointed unto my 
servant Joseph to hold this power in 
the last days, and there is never but 
one on the earth at a time, on whom 
this power and the keys of this priest- 
hood are conferred,) are of no effica- 
cy, virtue, or force, in and after the 



resurrection from the dead; for all 
contracts that are not made unto this 
end, have an end when men are dead. 

3. Behold ' mine house is a house 
of order, saith the Lord God, and not 
a house of confusion. Will I accept 
of an offering, saith the Lord, that is 
not made in my name ! Or, will I 
receive at your hands, that which I 
have not appointed! And will lap- 
point unto you, saith the Lord, except 
it be by law, even as I and my Father 
ordained unto you, before the world 
was! I am the Lord thy God, and I 
give unto you this commandment, that 
no man shall come unto the Father, 
but by me, or by my word which is 
my law, saith the Lord ; and every- 
thing that is in the world, whether it 
be ordained of men, by thrones, or 
principalities, or powers, or things of 
name, whatsoever they may be, that 
are not by me, or by my word, saith 
the Lord, shall be thrown down, and 
shall not remain after men are dead, 
neither in nor after the resurrection, 
saith the Lord your God : for whatso- 
ever things remaineth, are by me; and 
whatsoever things are not by me, shall 
be shaken and destroyed. 

4. Therefore, if a man marry him 
a wife in the world, and he marry her 
not by me, nor by my word ; and he 
covenant with her, so long as he is in 
the world, and she with him, their 
covenant and marriage is not of force 
when they are dead, and when they 
are out of the world ; therefore, they 
are not bound by any law when they 
are out of the world; therefore, when 
they are out of the world, they neither 
marry, nor are given in marriage, but 
are appointed angels in heaven, which 
angels are ministering servants, to min- 
ister for those, who are worthy of a 
far more, and an exceeding, and an 
eternal weight of glory ; for these 
angels did not abide my law, therefore 
they cannot be enlarged, but remain 
separately and singly, without exalta- 
tion, in their saved condition, toall eter- 
nity, and from henceforth are not Gods, 
but are angels of God forever and ever. 

5. And again, verily I say unto you, 
if a man marry a wife, and make a 
covenant with hei for time, and for all 

eternity, if that covenant is not by me 7 
or by my word, which is my law, and 
is not sealed by the Holy Spirit of 
promise, through him whom 1 have 
anncinted and - appointed unto this 
power, then it is not valid, neither of 
force, when they are out of the world, 
because they are not joined by me, 
saith the Lord, neither by my word ; 
when they are out of the world, it 
cannot be received there, because the 
angels and the Gods are appointed 
there, by whom they cannot pass ; 
they cannot, therefore, inherit my 
glory, for my house is a house of or- 
der, saith the Lord God. 

6. And again, verily I say unto you, 
if a man marry a wife by my word, 
which is my law, and by the new and 
everlasting covenant, and it is sealed 
unto them by the Holy Spirit of pro- 
mise, by him who is annointed, unto 
whom I have appointed this power, 
and the keys of this priesthood, and 
it shall be said unto them, ye shall 
come forth in the first resurrection; 
and if it be after the first resur- 
rection, in the next resurrection ; and 
shall inherit thrones, kingdoms, prin- 
cipalities, and powers, dominions, all 
heights, and depths, then shall it be 
written in the Lamb's Book of Life, 
that he shall commit no murder, where- 
by to shed innocent blood ; and if ye 
abide in my covenant, and commit no 
murder whereby to shed innocent 
blood, it shall be done unto them in 
all things whatsoever my servant hath 
put upon them, in time, and through 
all eternity ; and shall be of full force 
when they are out of the world, and 
they shall pass by the angels, and the 
Gods, which are set there, to their ex- 
altation and glory in all things, as hath 
been sealed upon their heads, which 
glory shall be a fulness and a continu- 
ation of the seeds forever and ever. 

7. Then shall they be Gods, be- 
cause they have no end ; therefore 
shall they be from everlasting to ever- 
lasting, because they continue ; then 
shall they be above all, because all 
things are subject unto them. Then 
shall they be Gods, because they have 
all power, and the angels are subject 
unto them. 


8. Verity, verily I say unto you, ex- 
cept ye abide my law, ye cannot at- 
tain to this glory ; for strait is the 
gate, and narrow the way, that leadeth 
unto the exalta'ion and continuation 
of the lives, and few there be that 
find it, because ye receive me not in 
the world, neither do ye know me. 
But if ye receive me in the world, 
then sball ye know me, and shall re- 
ceive your exaltation, that where I 
am, ye shall be also. This is eter- 
nal lives to know the only wise 
and true God, and Jesus Christ 
whom he bath sent. I am He. 
Receive ye, therefore, my law. Broad 
is the gate, and wir'e the way that 
leadeth to the deaths ; and many there 
are that go in thereat; because they 
receive me not, neither do they abide 
in my law. 

9. Verily, verily I say unto you, if 
a man marry a wife according to my 
word, and they are sealed by the Holy 
Spirit of promise, according to mine 
appointment, and he or she shall com- 
mit any sin or transgression of the 
new and everlasting covenant what- 
ever, and all manner of blasphemies, 
and if they commit no murder, where- 
in they shed innocent blood, — yet 
they shall come forth in the first resur- 
rection, and enter into their exaltation, 
but they shall be destroyed in the 
flesh, and shall be delivered unto the 
buffetings of Satan, unto the day of 
redemption, saith the Lord God. 

10. The blasphemy against the 
Holy Ghost, which shall not be for- 
given in the world, nor out of the 
world, is in that ye commit murder, 
wherein ye shed innocent blood, and 
assent unto my death, after ye have 
received my new and everlasting 
covenant, saith the Lord God; and he 
that abideth not this law, can in no- 
wise enter into my glory, but shall be 
damned, saith the Lord. 

11. I am the Lord thy God, and 
will give unto thee the law of my 
Holy Priesthood, as was ordained by 
me, and my Father, before the world 
was. Abraham received all things, 
whatsoever he received, by revela- 
tion and commandment, by my word, 
saith the Lord, and hath entered into 

his exaltation, and sitteih upon his 

12. Abraham received promises 
concerning his seed, and of the fruit 
of his loins, — from whose loins ye 
are, viz, my servant Joseph, — which 
were to continue, so long as they were 
in the world; and as touching Abra- 
ham and his seed, out of the world, 
they should continue ; both in the 
world and out of the world should they 
continue as innumerable as the stars; 
or, if ye were to count the sand upon 
the sea-shore, ye could not number 
them. This promise is yours, also, 
because ye are of Abraham, and the 
promise was made unto Abraham, 
and by this law are the continuation 
of the works of my Father, wherein 
he glorifieth himself. Go ye. there- 
fore, and do the works of Abraham ; 
enter ye into my law, and ye shall be 
saved. But if ye enter not into my 
law, ye cannot receive the promises 
of my Father, which he made unto 

13. God commanded Abraham, and 
Sarah gave Hagar to Abraham, to 
wife. And why did she do it? Be- 
cause this was the law, and from Ha- 
gar sprang many people. This, 
therefore, was fulfilling, among other 
things, the promises. Was Abra- 
ham, therefore, under condemnation ? 
Verily, I say unto you, Nay; for I the 
Lord commanded if. Abraham was 
commanded to offer his son Isaac; 
nevertheless, it was written thou 
shalt not kill. Abraham however, 
did not refuse, and it was accounted 
unto him for righteousness. 

14. Abiaham received concubines, 
and they bare him children, and it 
was accounted unto him for righteous- 
ness, because they were given unto 
him, and he abode in my law: as 
Isaac also, and Jacob did none other 
things than that which they 'were 
commanded ; and because they did 
none other things than that which 
they were commanded, they have en- 
tered into their exaltation, according 
to the promises, and sit upon thrones; 
and are not angels, but are Gods. 
David also received many wives and 
concubines, as also Solomon, and 



Moses my servant ; as also many the heavens ; and whosesoever sins 
others of my servants, from the be- 
ginning of creation until this time; and 
in nothing did they sin, save in those 
things which they received not of n e 

15. David's wives and concubines 
were given unto him, of me, by the 
hand of Nathan, my servant, and 
others of the prophets who had the 
keys of this power ; and in none of 
these things did he sin against me, 
save in the case of Uriah and his 
wife ; and, therefore, he hath fallen 
from his exaltation, and received his 
portion ; and he shall not 
them out of the world ; for 
them unto another, saith the Lord. 

16. I am the Lord thy God, and I 
gave unto thee, my servant Joseph, 
an appointment, and restore all things; 
ask what ye will, and it shall be given 
unto you, according to my word ; and 
as ye have asked concerning adultery, 
verily, verily I say unto you, if a man 
receiveth a wife in the new and ever- 
lasting covenant, and if she be with 
another man, and I have not appoint- 
ed unto her by the holy annointing, 
she hath committed adultery, and 
shall be destroyed. If she be not in 
the new and everlasting covenant, 
and she be with another man, she has 
committed adultery ; and if her hus- 
band be with another woman, and he 
was under a vow, he hath broken his 
vow, and hath committed adultery ; 
and if she hath not committed adul- 
tery, but is innocent, and hath not 
broken her vow, and she knoweth it, 
and I reveal it unto you, my servant 
Joseph, then shall you have power, 
by the power of my Holy Priesthood, 
to take her, and give her unto him 
that hath not committed adultery, but 
hath been faithful, for he shall be 
made ruler over many ; for I have 
conferred upon you the keys and 
power of the priesthood, wherein I 
restore all things, and make known 
unto you, all things, in due time. 

17. And verily, verily I say unto 
you, that whatsoever you seal on 
earth, shall be sealed in heaven ; and 
whatsoever you bind on earth, in my 
name, an 1 by my word, saith the 
Lord, it shall be eternally bound in 

you remit on earth, shall be remitted 
eternally in the heavens; and whose- 
soever sins you retain on earth, shall 
be retained in heaven. 

18. And again, verily I say, whom- 
soever you bless, I will bless ; and 
whomsoever you curse, I will curse, 
saith the Lord ; for I, the Lord, am 
thy God. 

19 And again, verily I say unto 
you, my servant Joseph, that whatso- 
ever you give on earth, and to whom- 
soever you give any one on earth, by 
inherit! my word, and according to my law, 
I gave ! it shall be visited with blessings, and 
not cursings, and with my power, 
saith the Lord, and shall be without 
condemnation on earth, and in hea- 
ven ; for I am the Lord thy God, and 
will be with thee even unto the end 
of the world, and through all eterni- 
ty : for verily, I seal upon you, your 
exaltation, and prepare a throne for 
you in the kingdom of my Father, 
with Abraham, your father. Behold, 
I have seen your sacrifices, and will 
forgive all your sins ; I have seen 
your sacrifices, in obedience to that 
which I have told you : go, therefore, 
and I make a way for your escape, as 
I accepted the offering of Abraham, 
of his son Isaac. 

20. Verily I say unto you, a com- 
mandment I give unto mine hand- 
maid, Emma Smith, your wife, whom 
I have given unto you, that she stay 
herself, and partake not of that which 
I commanded you to offer unto her ; for 
I did it, saith the Lord, to prove you 
all, as I did Abraham ; and that I 
might require an offering at your 
hand, by covenant and sacrifice : and 
let mine handmaid, Emma Smith, re- 
ceive all those that have been given 
unto my servant Joseph, and who are 
virtuous and pure before me ; and 
those who are not pure, and have said 
they were pure, shall be destroyed, 
saith the Lord God ; for I am the 
Lord thy God, and ye shall obey my 
voice ; and I give unto my servant 
Joseph, that he shall be made ruler 
over many things, for he hath been 
faithful over a few things, and from 
henceforth I will strengthen him. 



21. And I command mine hand- 
maid, Emma .Smith, to abide and 
cleave unto my servant Joseph, and 
to none else. But if she will not 
abide this commandment, she shall 
be destroyed, saith the Lord ; for I 
am the Lor I thy God, and will des- 
troy her if she abide not in my law; 
but if she will not abide th ; s com- 
mandment, then shall my servant 
Joseph do all things for her, even as 
he hath said ; and I will bless him, 
and multiply him, and give unto him 
an hundre I fold in (his world, of fa- 
thers a;i '. mothers, brothers and sis- 
ters, houses and lands, wives and 
children, and crowns of eternal lives 
in the eternal worlds. And again, 
verily I say, let mine handmaid for- 
give my servant Joseph his trespasse , 
and then shall she be forgiven her 
trespasses, wherein she hath tres- 
passed against me ; and I the Lord 
thy God will bless her, and multiply 
her, anil make her heart to rejoice. 

22. And again, I say, let not my 
servant Joseph put his property out 
of his hands, lest an enemy come and 
destroy him, for Satan seeketh to des- 
troy ; for lam the Lord thy God, and 
he is my servant; and behold ! and 
lo, I am with him, as I was with Abra- 
ham, thy father, even unto his exalta- 
tion and glory. 

23. Now as touching the law of the 
priesthood, there are many things per- 
tabling thereunto. Verily, if a man be 
called of my Father, as was Aaron, by 
mine own voice, and by the voice of 
him that sent me, and I have endowed 
him with the keys of the power of this 
priesthood, if he do anything in my 
name, and according to my law, and by 
my word, he will not commit sin, and I 
will justify him. Let no one, there- 
fore, set on my servant Joseph ; for I 
will justify him ; for he shall do the 
sacrifice which I require at his hands, 
for his transgressions, saith the Lord 
your God. 

24. And again, as pertaining to the 
law of the priesthood ; — if any man 
espouse a virgin, and desire to es- 
pouse another, and the first give her 
consent ; and if he espouse the sec- 
ond, and they are virgins, and have 

vowed to no other man, then is he 
justified; he cannot commit adultery, 
for they are given unto him ; for he 
cannot commit adultery with that, 
thai belongeth unto him, and to none 
else: and if he have ten virgins 
given unto him by this law, he can- 
not commit adultery ; for they belong 
to him ; and they are given unto 
him; — therefore is he justified. Hut 
if one, or either of the ten virgins, 
alter she is espoused, shall be with 
another man, she has committed adul- 
tery, and shall be .1 (stroye I : for they 
I are given unto him to multiply and 
replenish the earth, according to my 
i commandment, and to fulfil the pro- 
! mise which was given by my Father 
I before the foundation of the world : 
I and for their exaltation in the eternal 
I worlds, that they may bear the souls 
of men ; for herein is the work of 
my Father continued, that he may be 

25. And again, verily, verily I say 
unto you, if any man have a tvife who 
holds the keys of this power, and he 
teaches unto her the law of my priest, 
hood, as pertaining to ihe^e things ; 
then shall she believe, and administer 
unto him, or she shall be destroyed, 
saith the Lord your God ; for I will 
destroy her; for I will magnify my 
name upon all those who receive and 
abide in my law. Therefore, it shall 
be lawful in me, if she receive not 
this law, for him to receive all things, 
whatsoever I the Lord his God will 
give unto him, because she did not 
believe and administer unto him, ac- 
cording to my word ; and she then 
becomes the transgressor, and he is 
exempt from the law of Sarah, who 
administered unto Abraham accord- 
ing to the law, when I commanded 
Abraham to take Hagar to wife. — 
And now. as pertaining to this law, — 
verily, verily I say unto you, I will 
reveal more unto you, hereafter ; 
therefore, let this suffice for the pre- 
sent. — Behold, I am Alpha and 
Omega : — Ameit. " 

trine very popular among most of 
mankind at the present day. It is 



practiced by the most powerful nations 
of Asia and Africa, and by numerous 
nations, inhabiting the Islands of the 
sea, and by the Aboriginal nations of 
the great Western Hemisphere. The 
one wife system is confined principally 
to a few small nations, inhabiting 
Europe and to those who are of Eu- 
ropean origin, inhabiting America. 
It is estimated by the most able his- 
torians of our day that about four-fifths 
of the population of the globe, be- 
lieve and practice, according to their 
respective laws, the doctrine of a Plu- 
rality of Wives. If the popularity of 
a doctrine is in proportion to the num- 
bers who believe in it, then it follows 
that the Plurality system is four times 
more popular among the inhabitants 
of the earth, than the one ivife system. 
Those nations who practice the 
Plurality doctrine consider it as vir- 
tuous and as right for one man to 
have many wives, as to have one only. 
Therefore, they have enacted laws, 
not only giving this right to their citi- 
zens, but also protecting them in it, 
and punishing all those who infringe 
upon the chastity of the, marriage cove- 
nant by committing adultery with any 
one of the wives of his neighbor. 
Those nations do not consider it pos- 
sible for a man to commit adultery 
with any one of those women to 
whom he has been legally married ac- 
cording to their laws. The posterity 
raised up unto the husband through 
each of his wives, are all considered 
to be legitimate, and provisions are 
made in their laws for those children, 
the same as if they were the children 
of one wife. Adulteries, fornications, 
and all unvirtuous conduct between 
the sexes, are severely punished by 
them. Indeed, Plurality among them 
is considered, not only virtuous and 
right, but a great check or preventa- 
tive against adulteries and unlawful 
connections which are among the 
greatest evils with which nations are 
cursed, producing a vast amount of 
suffering and misery, devastation and 
death ; undermining the very founda- 
tions of happiness, and destroying 
the frame-work of society, and the 
peace of the domestic circle. 

Some of the nations of Europe who 
believe in the one wife system have 
actually forbidden a plurality of wives 
by their laws; and the consequences 
are that the whole country among 
them is overrun with the most abomi- 
ble practices ? adulteries and unlaw- 
ful connections prevail through all 
their villages, towns, cities, and coun- 
try places to a most fearful extent. 
And among some of these nations 
these sinks of wickedness, wretched- 
ness, and misery, are licensed by law ; 
while their piety would be wonder- 
fully shocked to authorize by law the 
Plurality system, as adopted by many 
neighboring nations. 

The Constitution and laws of the 
United States, being founded upon the 
principles of freedom, do not inter- 
fere with marriage relations, but leave 
the nation free to believe in and prac- 
tice the doctrine of a Plurality of 
wives, or to confine themselves to the 
one wife system just as they choose. 
This is as it should be ; it leaves the 
conscience of man untrammeled, and 
so long as he injures no person, and 
does not infringe upon the rights 
of others, he is free by the Constitu- 
tion to marry one wife, or many, or 
none at all, and becomes accountable 
to God, for the righteousness or un- 
righteousness of his domestic relations. 

The Constitution leaves the several 
States and Territories to enact such 
laws as they see proper in regard to 
Marriages, provided that they do not 
infringe upon the rights of conscience 
and the liberties guaranteed in that sa- 
cred document. Therefore, if any 
State or Territory feels disposed to 
enact laws, guaranteeing to each of its 
citizens the right to marry many wives, 
such laws would be perfectly consti- 
tutional ; hence, the several States and 
Territories practice the one wife sys- 
tem out of choice, and not because 
they are under any obligations so to 
do by the National Constitution. In- 
deed, we doubt very much, whether 
any State or Territory has the con- 
stitutional right to make laws, pro- 
hibiting the Plurality doctrine in cases 
where it is practiced by religious so- 
cieties, as a matter of conscience or 



as a doctrine of their religious faith. 
The frst Article of the Amendments 
to the Constitution says, expressly, 
that " Congress shall make no law re- 
specting an establishment of religion, 
or prohibiting the fr-e exercise there- 
of." Now if even Congress, itself, 
has no power to pass a law M prohibit- 
ing the free exercise of Religion," 
much less has any State or Territory 
power to pass such an act. 

The doctrine of a Plurality of 
Wives was believed and practise 1 by 
Abraham, the father of the faithful ; 
and we find that while in this prac- 
tice the angels of God frequently min- 
istered to him, and at one time dined 
with him; and God manifested Him- 
self to him, and entered into familiar 
conversation with him. Neither God 
nor His angels reproved Abraham for 
beinga Polygamist. but on the contrary, 
the Almighty greatly blessed him and 
made promises unto him, concerning 
both Isaac and Ishmael, clearly show- 
ing that Abraham practiced, what is 
caller , Polygamy, under the sanction 
of the Almighty. Now if the lather 
of the faithful was thus blessed, cer- 
tainly it should not be considered ir- 
religious for t'le faithful whoare called 
his children to walk in the steps of 
their father Abraham. Indeed, if the 
Lord, Himself, through His holy pro- 
phets, should give more wives unto 
his servants, as He gave them unto 
the prophet David, it would be a great 
sin for them to refuse that which He 
gives. In such a case, it would become 
a matter of conscience with them, and 
a part of their religion, and they 
would be bound lo exercise their faith 
in this doctrine, and practice it, or 
be condemned ; therefore, Congress 
would have no power to prohibit the 
free exercise of this part of their re- 
ligion 5 neither would the States or 
Territories have power, Constitution- 
ally, to pass a law " prohibiting the 
free exercise thereof." Now a cer- 
tain religious society, called Shakers, 
believe it to be wrong for them to 
marry even one wife ; it certainly 
would be unconstitutional for either 
the Congress or the States to pass a 
a law, compelling all people to marry 

at a certain age, because it would in- 
fringe upon the rights of conscience 
among the Shakers, and thev would 
be prohibited the free exercise of their 

From the foregoing Revelation, 
given through Joseph, the Seer, it 
will be seen that God has actually 
commanded some of His servants to 
take more wives, and has pointed out 
certain duties in regard to the mar- 
riage ceremony, showing that they 
must be married for time and for all 
eternity, and showing the advantages 
to be derived i n a future state by 
this eternal union, and showing, still 
further, that, if they refused to obey 
this command, after having the law 
revealed to them, they should be 
damned. This revelation, then, 
makes it a matter of conscience 
among a ll the Latter-Day Saints; 
and they embrace it as a part and 
portion of their religion, and verily 
.beileve that they cannot be saved and 
reject it. Has Congress power, 
then, to pass laws, " prohibiting " the 
Church of Jesus Christ of Latter- 
Day Saints, "the free exercise." of 
this article of their religion ? Have 
any of the States or Territories a 
constitutional right to pass laws " pro- 
hibiting the free exercise of the reli- 
gion " which the church of the Saints 
conscienciou-ly and sincerely believe 
to be essential to their salvation? 
No : they have no such right. 

The Latter- Day Saints have the 
most implicit confidence in all the 
revelations, given through Joseph, the 
prophet ; and they would much sooner 
lay down their lives and suffer mar- 
tyrdom, than to deny the least reve- 
lation that was ever given to him. In 
one of the revelations through him, 
we read that God raised up wise 
men and inspired them to write the 
Constitution of our country, that the 
freedom of the people might be 
maintained, according to the free 
agency which He had given to them; 
that every man might be accountable 
to God and not to man, so far as re- 
ligious doctrines and conscience are 
concerned. And the more we exam- 



ine that sacred instrument, framed by 
the wisdom of our illustrious fathers, 
the more we are compelled to believe 
that an invisible power controlled, 
dictated, and guided them in laying 
the foundation of liberty and freedom 
upon this great Western Hemisphere. 
To this land the Mahomedan — the 
Hindoo — the Chinese can emigrate 
and each bring with him his score 
of wives and his hundred children, 
and the glorious Constitution of our 
country will not interfere with his 
domestic relations. Under the broad 
banner of the Constitution he is pro- 
tected in all his family associations : 
none have a right to tare any of his 
wives or his children from him. So 
likewise, under the broad folds of the 
Constitution, the Legislative Assem- 
bly of the Territory of Utah have 
the right to pass laws, regulating their 
matrimonial relations, and protecting 
each of their citizens in the right of 
marrying, one or many wives, as the 
case may be. If Congress should 
repeal those laws, they could not do 
so on the ground of their being un- 
constitutional. And even, if Con- 
gress should repeal them, there still 
would be no law in Utah, prohibiting 
the free exercise of that religious 
right : neither do the citizens of Utah 
feel disposed to pass such an uncon- 
stitutional act which would infringe 
upon the most sacred rights of con- 

Tradition and custom have great 
influence over nations. Long estab- 
lished customs, whether right or 
wrong, become sacred in the estima- 
tion of Mankind. Those nations 
who have been accustomed from 
time immemorial to the practice of 
what is called Polygamy, would con- 
sider a law abolishing it, as the very 
height of injustice and oppression ; 
the very idea of being limited to the 
one wife system, would be considered 
not only oppressive and unjust, but 
absolutely absurd and ridiculous ; it 
would be considered an innovation 
upon the long established usages, 
customs, and laws of numerous and 
powerful nations — an innovation of 

the most dangerous character, cal- 
culated to destroy the most sacred 
rights and privileges of family asso- 
ciations — to upset the very founda- 
tions of individual rights, rendered 
dear and sacred by being handed 
down to them from the most remote 
ages of antiquity. 

On the other hand, the European 
nations who have been for centuries 
restricted by law to the one wife 
theory, would consider it a shocking 
innovation upon the customs of their 
fathers to abolish their restrictive 
laws, and to give freedom and liberty, 
according to the plurality system. 
It is custom, then, in a great de- 
gree, that forms the conscience of 
nations and individuals in regard to 
the marriage relationships. Cus- 
tom causes four-hfths of the popula- 
tion of the globe to decide that Poly- 
gamy, as it is called, is a good, and 
not an evil practice ; custom causes 
the balance, or the remaining fifth, 
to decide in opposition to the great 

Those individuals who have 
strength of mind sufficient to divest 
themselves entirely from the influence 
of custom, and examine the doctrine 
of a Plurality of Wives under the 
light of reason and Revelation, will 
be forced to the conclusion that it is 
a doctrine of Divine origin ; that it 
was embraced and practised under 
the Divine sanction, by the most 
righteous men who ever lived on the 
earth ; holy Prophets and Patriarchs 
who were inspired by the Holy 
Ghost — who were enwrapt in the 
visions of the Almighty — who con- 
versed with holy angels — who saw 
God face to face, and talked with Him 
as a man talks with his friend — were 
"Polygamists," that is, they had 
many wives — raised up many chil- 
dren by them — and were never re- 
proved, by the Holy Ghost, ncr by 
Angels, nor by the Almighty for be- 
lieving in and practicing such a doc- 
trine ; on the contrary, each one of 
these ''Polygamists" received, by 
revelation, promises and blessings 
for himself, for his wives, and for his 



numerous children, horn unto him \ the gospel covenant were still obliged 
by his numerous wives. Moreover, ' to obey ; and until we can find some 
the Lord, Himself, gave revelation to i law of God abolishing and prohibit- 
different wives, belonging to the same j ing a plurality of wives, we are com- 
man, revealing to them the great j pelled to believe it a Divine institu- 

blessings which should rest upon 
their posterity ; angels also were 
sent to comfort and bless them ; and 
in no instance do we find them re- 
proved for having joined themselves 
in marriage to a " Polygamist," In- 
deed, the Lord, Himself, gave laws, 

tion ; and we are, furthermore, com- 
pelled to believe, that if this institu- 
tion be entered into now, under the 
same principles which governed the 
holy Prophets and Patriarchs, that 
God will approbate it now as much 
as He did then ; and that the per- 

not to prohibit "Polygamy," but j sons who do thus practice it conscien- 
showing His will in relation to the I tiously and sincerely, are just a» hon- 
children raised up by the different I orable in the sight of God, as those 
wives of the same man; and further- who have but one wife. And that 
more, the Lord, Himself, actually offi- which is honorable before God should 
ciated in giving David all the wives of be honorable before men; and no 
Saul ; this occurred, too, when David one should be despised when he acts 

already had several wives which he 
had previously taken : therefore, as 
the Lord did actually give into Da- 
vid's own bosom all the wives of 
Saul, He must not only have sanc- 
tioned '.' Polygamy," but established 
and instituted it upon a sure fbunda- 
tion by giving the wives, Himself, 
the same as he gave Eve to Adam. 
Therefore, those who are completely 
divested from the influence of Na- 

in all good conscience upon any prin- 
ciple of doctrine ; neither should 
there be laws in any of these States 
or Territories to compel any indi- 
vidual to act in violation to the dic- 
tates of his own conscience : but 
every one should be left in all mat- 
ters of religion to his own choice, 
and thus become accountable to God, 
and not to his fellow man. 

If the people of this country have 

tional customs, and who judge con- generally formed different conclusions 
cerning this matter by the word of j from us upon this subject; and if 
God, are compelled to believe, that the j they have embraced religions which 
Plurality of wives was once sanction- ( are more congenial to their minds 
ed, for many ages, by the Almighty; j than the religion of the Saints, we 
and by a still further research of the say to them that they are welcome to 

Divine oracles, they find no intima 
tious that this Divine institution was 
ever repealed. It was an institution, 

their own religious views ; the laws 
should not interfere with the exercise 
of their religious rights. If we can- 

not originated under the law of Mo- 1 not convince you by reason nor by 
ses, but it was of a far more ancient i the word of God, that your religion 
date ; and ins'ead of being abolished | is wrong, we will not persecute you, 
by that law, it was sanctioned and ! but will sustain you in the privileges, 
perpetuated : and when Christ came i guaranteed in the great Charter of 
to fulfil that law, and to do it away j American Liberty : we ask from you 
by the introduction of a better Cove- ] the same generosity — protect us in 
nant, He did not abolish the plurality j the exercise of our religious rights — 
system: not being originated under ! convince us of our errors of doctrine, 
that law, it was not made null and j if we have any, by reason, by logical 
void when that law was done away, arguments, or by the word of God, 
Indeed, there were many things in and we will be ever grateful for the 
connection with the law that were information, and you will ever have 
not abolished when the law was ful- the pleasing reflection that you have 
filled ; as for instance, the ten com- been instruments in the hands of 
mandments which the people under i God of redeeming your fellow beings 


from the darkness which you maypute it to the weakness and imper 
see enveloping their minds. Come,' fections of our fallen natures, and let 

then, let us reason together, and try 
to discover the true light upon all 
subjects, connected with our tempo- 
ral or eternal happiness ; and if we 
disagree, in our judgments, let us im- 

us pity each other, and endeavor with 
patience and meekness to reclaim 
from error, and save the immortal 
soul from an endless death. 
(To be continued.) 





By the principal Booksellers in the United States and Great Britain. 

The Book of Mormon— morocco extra, $2; grained roan, $1. 

The Book of Mormon in Welsh (Llyfr Mormon)— grained roan, $1 25. 

The Book of Mormon in Danish (Mormons Bog)— grained roan, $1 25. 

The Book of Mormon in French (he Livre de Mormon) — $1 25. 

The Book of Mormon in German (Das Buck Mormon— %\ 25. 

The Book of Mormon in Italian (11 Libro di Mormon)— grained roan, $1 60. 

The Book of Doctrine and Covenants— morocco extra, $2; calf, gilt edges, $1 50; 
grained roan, 95 cts. 

The Book of Doctrine and Covenants in Welsh (Athrawiaeth a Chyfammodau) — 
grained roan, $1 25. 

The Pearl of Great Price, 30 cts. 

Hymn Book— morocco extra, $1 25; calf, gilt edges, 80 cts; calf, 60 cts? roan em- 
bossed, 50 cts. 

Voice of Warning— morocco extra, $1 25; calf, 80 cents; cloth, 50 cents. 

The Government of God — 50 cents. 

Spencer's Letters — morocco extra, $1 25; calf, 80 cents; cloth, 50 cents, 

The Millennial Star, (vol. XV,) weekly, 5 cents. 

L'Etoile du Deseret, (monthly at Paris,) 10 cents. 


O. Pratt's Work?, &c, bound, Si 50. 

Divine Authority; or was Joseph Smith sent of God! — 10 cents. 

Remarkable Visions — 10 cents. 

Divine Authenticity of the Book of Mormon — 6 parts, 10 cent3 each. 

Kingdom of God — parts 1, 2, and 3, 5 cents each. 

Do do part 4, 10 cents. 

New Jerusalem; or, the Fulfilment of Modern Prophecy — 15 cts. 
Reply to " Remaiks on Mormonism " — 10 cts. 
Absurdities of Immaterialism — 20 cts. 

Great First Cause ; or, The Self moving Forces of the Universe — 10 cts. 
The Seer, (monthly,) 10 cts, or, $1 per year, in advance. 


Procpectus of the Seer » » • 1 

First Epistle of Orson Pratt 3 

Cele-tial Marriage 7 

Catalogue of Works * 16 

Edited and Published by Orson Pratt, 
at $1 per annum, invariably in advance. 

All ye inhabitants of the world, and dwellers on the earth, See Ye, when He 
liftcth up an Ensign on the Mountains. — Isaiah xvm, 3. 

Vol. I. 

FEBRUARY, 1853. 

No. 2. 


1. Man in this life consists of a 
body of flesh and bones quickened and 
animated by a living intelligent spirit. 
It has been supposed that spirit be- 
gins to exist within the mortal taberna- 
cle while it is yet in embryo, and that 
prior to the organization of the body, 
the spirit had no existence. These 
are the views of modern Christendom. 

We shall endeavor to prove that this 
view of the subject is incorrect. 

2. There is not anything unreason- 
able in the pre-existence of spirits. 
If spirits can exist after death in a 
state of happiness or misery, is there 
any reason, why they can not exist 
prior to the organization of the body? 
If they can think, and will, and move 
after they leave the body, why can 
they not exercise these functions be- 
fore they take possession of the body? 
If the destruction of the body is not 
the death of the spirit, then it must 
be admitted that the spirit is in no 
way dependant on the body for its ex- 
istence, and, therefore, it can exist 
prior to the body, as well as after it. 
The disorganization of the body does 
not deprive the spirit of life, neither 
does the organization of the body 
give to the spirit life ; it possesses 
life in itself. Life and intelligence are 
not the result of organization, but they 
are the cause ; and, therefore, they 
must exist before the effects can fol- 
low. Our bodies are formed from 

the dust of the earth, but are our spirits same time. Now we read that God 

made from the same materials ? If 
they were, then they would, at death, 
return to dust; but as they are not 
reduced to dust, like the body, they 
must be formed of materials far su- 
perior to those of the earth. Where 
did those materials come from ? They 
came from God. Solomon, when 
speaking upon the subject of death, 
says, "Then shall the dust return to 
the earth as it was: and the spirit 
shall RETURN unto God who gave 
it." _ (Eccles. 12: 7.) According 
to this passage, the spirit has, not an 
earthly origin, but a heavenly one: 
it came from God — it returns to God. 
" God who gave it," also receives it 
back into His presence. 

3. Could the spirit return to God, 
if it never were in His presence ? 
Could we return to a place where 
we never were before ? If, then, the 
spirits of men existed with God, and 
came from Him to animate mortal 
bodies, they must either be created 
in Heaven at the time the infant 
tabernacles are being formed, or else 
they existed before. If the spirit is 
formed in Heaven at the time the 
earthly house is being prepared for 
its reception, then God must have 
been engaged in the work of crea- 
ting spirits at the rate of about ten 
millions per year, or about twenty spir- 
its per minute, which is the average 
number born into our world in the 



made all things, pertaining to our 
earth in six days, and rested on the 
seventh. Can we suppose, for one 
moment, that God neglected the for- 
mation of spirits in the grand work 
of creation ? Can we suppose that 
he has been engaged in creating hu- 
man spirits for this earth, at the rate 
of one every three seconds, ever since 
He pronounced the Heavens and the 
earth and all things therein finished 
and very good? Such an idea is in- 
consistant and unscriptural. 

4. Again, would a good and wise 
Being create spirits, and before they 
had time to prove themselves by 
obeying or disobeying His laws, 
thrust them out of His presence, — 
banish them from His glorious king- 
dom, — shut them up in earthly taber- 
nacles, hide His face from them, and 
subject them to temptation, wretch- 
edness, and misery ? Now, if we 
suppose that the spirit is formed in 
Heaven, while the embryo tabernacle 
is being formed upon the earth, then 
it has no time to gain experience in 
the presence of its Creator ; it has 
no time to act upon its agency ; it 
has no time to obey or disobey; but 
as soon as it is formed, it is, accord- 
ing to this supposition, banished into 
dreary exile from the presence of its 
Father, and from the glory of Heaven, 
to linger out a life of sorrow in an 
earthly tabernacle. Such a supposi- 
tion is absurd, and at war with the 
atributes of goodness, justice, and 
mercy which appertain to the Deity. 

5. Inasmuch as Scripture informs 
us that the spirit of man existed with 
God, and came from Him, and returns 
to Him, it is reasonable to believe 
that its formation took place at a 
period anterior to the organization of 
the body. This period of pre-exis- 
tence must have been sufficiently 
long to have educated and instructed 
the spirit in the laws and order of 
government, pertaining to the spirit- 
ual world ; to have rendered itself ap- 
proved or disapproved by those laws ; 
to have been tried in all points, ac- 
cording to its capacities and know- 
ledge, and the free agency which al- 
ways accompanies and forms a part 

of the nature of intelligent beings % 
in fine, the period of pie-existence 
must have been sufficiently long to 
have constituted a probationary state, 
or the " First Estate" wherein the 
spirits are on trial, and may fall, and 
be reserved in chains of darkness un- 
to the judgment of the great day. 

6. The pre-existence of man is a 
doctrine which was believed by the 
ancients. The disciples of Jesus, 
when observing a man who had been 
blind from his birth, put the follow- 
ing question to their Master : " Who 
did sin, this man, or his parents, that 
he was born blind?" (John 9 : 2.) 
It is evident, from the nature of this 
question, that the disciples considered 
it possible for a man to sin before he 
was born ; and that in consequence 
of such sin, he might be " bom blind." 
This passage shows most clearly, 
that the disciples, not only believed 
in the pre-existence of man, but be- 
lieved that he was an intelligent 
agent, governed by laws which he 
was capable of obeying or disobey- 
ing, and that his sins in his former 
state might be the cause of his being 
born blind, and that his condition in 
his present state was affected by his 
acts in the former state. The Sav- 
iour, in replying to this question, says, 
"Neither hath this man sinned, nor 
his parents : but that the works of 
God should be made manifest in him." 
(verse 3.) Now, if the pre-existence 
of man were not a true doctrine, 
why did not our Saviour take this 
opportunity to correct the ideas of 
his disciples, by telling them that the 
blind man could not sin before he 
was born ? Why did he merely tell 
them that his blindness was not the 
effects of the sins of himself or pa- 
rents ? Why did he still leave the 
impression upon their minds that the 
blind man had a pre-existence? 

7. Jesus, himself, believed in pre- 
existence : for he said, "I proceeded 
forth and came from God ; neither 
came I of myself, but he sent me." 
And, again, he said, "Before Abra- 
ham was, I am." (John 8 : 42, 58.) 
Jesus prays thus: "And now, O 
Father, glorify thou me with thine 



own self with the glory which I had \ One : for which cause He is not 
with thee before the world was." j ashamed to call them brethren." 
(John 17: 5.) From these sayings, (Heb. 2 : 11.) That the brethren, 
we perceive that the spiritual body of here spoken of, are the sons of God, 
Jesus existed "before the world was." I begotten by the same Father that 
8. Having proved that the pre-ex- Jesus was, is evident from another 
tence of man is reasonable and scrip saying of the Apostle, "We have had 
tural, we shall next prove that this ' fathers of our flesh which corrected 

pre-existence can be traced back to 
a period before the foundation of 
the world. The Lord asked a 
question of Job in relation to 
this matter: He inquires, "Where 
wast thou when I laid the foundations 

us, and we gave them reverence 
shall we not much rather be in sub- 
jection unto the FATHER OF 
SPIRITS, and live ?" (Heb. 12 : 9.) 
Our earthly fathers are called, the 
fathers of our flesh" while God is 

of ihe earth? declare, if thou hast | called, " The Father of Spirits" 
understanding. Who laid the cor- ' Earthly fathers have no power to be- 
ner stone thereof, when the morning get spirits ; they beget only the bodies 

stars sang together, and all the Sons 
of God shouted for joy ?" (Job 33 : 
4, 6, 7.) If Job had no prior exis- 
tence, he could have easily answered 
the Lord's first question. He could 
have replied, that, when " the found- 
ations of the earth" were laid, I, Job, 
did not exist. The very question im- 
plies that Job was in existence at 
the time of the organization of the 
globe, but that he had not sufficient 
understanding, as to the place where 
he existed, to correctly answer the 
question put to him. Neiiher could 
he remember, " Who laid the cor- 
ner stone thereof;" neither could he 
recollect, the song of the morning 

of flesh, or the tabernacles ; while our 
Heavenly Father begets the spirits, 
or the living beings which come from 
Him to inhabit the tabernacles. 

10. "The First Born" of all this 
great family of Spirits, holds, by vir- 
tue of His birthright, a pre-eminence 
in all things ; hence it is written, 
" When he bringeth in the First 
Begotten into the world, He saith, 
And let all the angels of God worship 
Him." (Heb. 1 : 6.) The oldest 
spirits or the First Begotten hold the 
keys of Salvation towards all the rest 
of the family of spirits. " The First 
Born" Spirit is called " The Morning 
Star," because He was born in the 

stars; neither could he call to mind, ! morning of Creation, or in other 
the shout of joy which was uttered j words, because He was "The Be- 
by the vast assembly of " ALL THE ginning of the Creation of God." His 


9. Jesus calls himself, " The 
bright, and morning star." (Rev. 
22 : 15.) And in another place, He 
represents Himself, " The Beginning 
of the Creation of God." (Rev. 3: 
14.) Paul says, that Jesus "is the 
image of the invisible God — the 
FIRST BORN of every creature." 
(Col. 1: 15.) As Jesus is the First 
Born Son of God, it is evident, that 
all the other Sons of God would be 
His younger brethren, begotten by 
the same Father. Therefore, Paul 
represents him as " the First Born 
among many brethren." (Romans 
8 : 29.) And in another place, he 

younger brethren were called "morn- 
ing stars" because they were also 
born in the morning of creation, be- 
ing the next in succession in the 
order of the spiritual creation. 

11. "The Father of Spirits," hav- 
ing filled one of the celestial kingdoms 
with his own Sons and Daughters — 
the fruit of his own loins, gave com- 
mandment unto His " First Born " to 
organize, out of the eternal elements, 
another world. In obedience to this 
great commandment, "The First Be- 
gotten,'' accompanied by all His 
younger brethren who had kept their 
" First Estate" proceeded to lay 
" the foundations of the earth," and 

says, " Both He that sanctifieth and J " the corner stones thereof." And 
they who are sanctified, are all of' upon this grand occasion, " The 



Morning Stars sang together." The 
Lord does not reveal to Job the sen- 
timents contained in this song. It 
was probably a song, composed by 
one of the wisest poets in the vast 
kingdom of spirits, there assembled. 
It, no doubt, contained sentiments 
suitable to the majesty, greatness, and 
magnificence of the work which 
they had commenced. The founda- 
tions of a mighty world were being 
laid — the corner stones were placed 
in their appropriate position. Upon 
these, or around these, as a central 
nucleus, was to be erected a mag- 
nificent globe, arrayed in all the gor- 
geous splendor of celestial workman- 
ship. Above, below, and around 
these eternal elements, hovered thou- 
sands of millions of the sons of God 
which were the spirits of men. By 
the spirit of prophecy, they looked 
upon the vast field of unorganized 
materials which lay stretched out al- 
most to infinity in the boundless ocean 
of space which surrounded them. 
They saw that these materials were 
to be formed and fashioned into a 
ponderous globe, prepared and adorn- 
ed for their future residence ; where 
they should exist, and live, and move 
in earthly tabernacles ; where they 
should sway the sceptre of dominion 
over all the lower orders of creation; 
where they should become fathers of 
fleshly bodies, in like manner, as God 
was the Father of their spirits. They 
saw the fall, redemption, and eternal 
exaltation of the sons of God, and 
the glorification of the earlh which 
they were forming, which should be- 
come their abiding place forever. In 
the contemplation of the magnificent 
sceneries which rolled in awful gran- 
deur before them, their bosoms 
swelled with indescribable joy ; they 
gave utterance to their feelings in 
rapturous strains of melodious music 
which reverberated from world to 
world, filling all the heavens with the 
praises of God, while eternity itself 
trembled with joy. 

12. They not only had singing to 
celebrate the beginning of the organi- 
zation of this earth, but " all the sons 
of God shouted for joy." Who can 

contemplate this grand event without 
being almost overpowered with the 
ideas of greatness and magnificence 
which force themselves upon the 
mind ? All the generations of men 
that have ever lived, or that ever 
will live upon the earth, were as- 
sembled upon that occasion. They 
were the sons of God : they were 
the ones who shouted for joy. Their 
united voices must have been, as the 
voice of many waters, driven by fierce 
tempests whose mountain waves, 
rolling, plunging, dashing, break with 
awful majesty upon the rocky bound 
coast. A shout of joy, breaking forth 
simultaneously from a vast world of 
spirits, must have been as the rolling 
of ten thousand thunders, reverbera- 
ting from mountain to mountain, till 
the whole earth trembles under the 
power thereof. 

13. There is something grand and 
sublime in the contemplation of our 
pre-existence. How wonderful and 
interesting it is for us to know, that 
the beings whom we call ourselves, 
that now dwell in these earthly tab- 
ernacles — existed thousands of years 
ago — that we were present, when 
the foundations of the earth were 
laid — that we then sang and shouted 
for joy — that we were engaged with 
our oldest brother, the First Born, in 
organizing this world — that we dwelt 
for ages in our Father's presence in 
a celestial or glorified world — that 
we there beheld His face, and re- 
joiced .in His glory — that we there 
were instructed in the wisdom and 
knowledge of God, till the intelligence 
which radiated from our persons, 
shone like the morning light. 

14. Objections have been raised 
against the pre-existence of man 
upon the ground that we do not re- 
member such existence, or any event 
connected therewith. It is true, we 
do not remember any thing prior to 
our present state, but this does not 
prove that we had no prior existence. 
We do not remember our existence 
or anything else, during the first sis 
months of our infancy, does this prove 
that we did not exist during that time ? 
No. If,, then, we could exist six 



months, during our present state with- 
out remembering it, we might, for 
the same reason, have existed during 
six thousand years prior to our pres- 
ent state, and not remember it. Ex- 
istence is in no way dependant on 
memory ; therefore, memory has 
nothing to do with the question of 
our past state. 

15. When Jesus was bom into our 
world, his previous knowledge was 
taken from Him : this was occa- 
sioned by His spiritual body being 
compressed into a smaller volume 
than it originally occupied. In His 
previous existence, His spirit, as the 
Scriptures testify, was of ihe size and 
form of man ; when this spirit was 
compressed, so as to be wholly en- 
closed in an infant tabernacle, it had 
a tendency to suspend the memory ; 
and the wisdom and knowledge, for- 
merly enjoyed, were forgotten. " In 
His humiliation, His judgment was 
taken away." (Acts 8, 33.) To come 
down from Heaven, from His Father's 
presence, where He had formerly 
possessed judgment and understanding 
sufficient to frame worlds, and to en- 
ter into a mortal tabernacle, was 
truly humiliating. It was, indeed, 
humiliating in the highest degree, to 
be deprived of so great a knowledge. 
Yet he humbled Himself, and con- 
decended to descend below all things, 
and to commence anew at the very 
elements of knowledge : hence, one 
of the evangelists says, " Jesus in- 
creased in wisdom and stature." 
(Luke 2, 52.) Now if Jesus had re- 
tained His wisdom when He was 
born into this world, it would not 
have been said of Him that He " in- 
creased in wisdom.'''' If the knowl- 
edge which Jesus possessed in His 
previous state, were taken from Him, 
when He entered an infant tabernacle, 
He could never regain that know- 
ledge only by revelation. So it is 
with man. When he enters a body 
of flesh, his spirit is so compressed 
and contracted in infancy that h*> for- 
gets his former existence, and has to 
commence, as Jesus did, at the low- 
est principles of knowledge, and as- 
cend by degrees from one principle 

of intelligence to another. Thus he 
regains his former knowledge ; and 
by showing himself approved through 
every degree of intelligence, he is 
counted worthy to receive more and 
more, until he is perfected and glori- 
fied in truth, and made like his elder 
brother, possessing all things. 

16. If the spiritual body of Jesus, 
and the spiritual bodies of all men, 
existed before the foundation of the 
world, as we have clearly shown, is 
there any thing unreasonable in the 
idea of the pre-existence of the 
spiritual bodies of all the an'mal 
creation ? There is not. One class 
of spirits may exist before they enter 
their natural bodies, as well as 
another. Did not the same God 
who made the spirits of men, make 
the spirits of beasts also? Job says, 
" Ask now the beasts, and they shall 
teach thee ; and the fowls of the air, 
and they shall tell thee ; or speak to 
the earth, and it shall teach thee : 
and the fishes of the sea shall declare 
unto thee. Who knoweth not in all 
these, that the hand of the Lord hath 
wrought this? IN WHOSE HAND 
ING THING." (Job 12, 7-iO.) In 
this quotation, we perceive that ''the 
soul of every living thing " is in the 
hand of the Lord : He is the Maker 
and Preserver of the souls of beasts, 
birds, and fishes, as well as of the 
souls of men : hence, Moses, when 
praying to the Lord, says : " Let the 
man over the congregation." (Num. 
27 ; 16.) Thus we see that the 
Lord is, not only the God of the 
spirits of men, but He is '"the God of 
the spirits of all flesh." 

17. That the spirits of all the 
vegetables and animals were made 
before their bodies is evident from 
the history of creation as related in 
the first and second chapters of Gen- 
esis- In the first chapter, we have 
the history of the creation of vegeta- 
bles, fish, fowls, beasts, and man. In 
the second chapter, we are told that 
on the seventh day "there was not 
a man to till the ground ;" and then 



a description is given of the forma- 
tion of his natural body "out of the 
ground." In the first chapter, and 
during the third day, the vegetables 
and trees are formed ; in the second 
chapter, and on the seventh day, we 
are told that the Lord "made every 
plant of the field before it was in the 
earth, and every herb of the field 
before it grew;" and then we are 
informed that on the seventh day the 
Lord planted a garden, that is, set 
out the trees and herbs which he had 
made on the third day, and caused 
them to "grow out of the ground." 
In the first chapter, it is said, that the 
fish, fowls, and beasts, were created 
on the fifth and sixth days ; in the 
second chapter, these various animals 
are formed "out of the ground" on 
the seventh day, and " brought unto 
Adam to see what he would call 
them." From this we learn, that the 
natural bodies of animals were made 
after the natural body of man. In 
the work of the temporal creation 
man seems to have been the first 
flesh upon the earth, his natural body 
being made even before the herbs 
and trees were planted and grew out 
of the ground. He was placed in 
the garden of Eden, before the Lord 
made the beasts and fowls, that is, 
their natural bodies, and brought 
them to him in order that he might 
name them. The first chapter gives 
a history of the creation of all things 
spiritual ; the second chapter gives 
the history of the creation of all 
things temporal. In the order of 
time, and in the succession of events, 
the spiritual creation of the Heavens, 
and earth, and all things contained 
therein, — differs from the temporal 
creation of the same. To suppose 
that these two chapters only give the 
history of the natural creation, would 
involve us in numerous difficulties, 
when we endeavor to reconcile the 
description given in the second chap- 
ter with that given in the first. But 
to receive them as the descriptions 
of two successive creations, the first 
being spiritual, (as it truly was,) and 
the second being temporal, all diffi- 
culties and discrepancies in the two 

different descriptions vanish away, 
and a flood of light bursts upon the 

18. Joseim! Smith, the great pro- 
phet of the last dispensation, being 
commanded of God to translate the 
Bible by the inspiration of the Holy 
Ghost, — commenced the great work 
in the month of June, 1830. In this 
inspired translation, the distinction 
between the spiritual and temporal 
creation, is clearly manifest. After 
describing the six days of labor, God 
informs us, that be ended His work 
on the seventh day, and rested there- 
in, and sanctified it. He then teaches 
us, "that these are the generations of 
the Heaven and of the Earth, when 
they were created, in the day that I, 
the Lord God. made the Heaven and 
the Earth, and every plant of the field 
before it was in the earth, and every 
herb of the field before it grew. For 
I, the Lord God, created all things, 
of which I have spoken, spiritually 
before they were naturally upon the 
face of the earth. And I, the Lord 
God, had created all the children of 
men ; and not yet a man to till the 
ground, for in Heaven created I them ; 
and there was not yet flesh upon the 
earth; neither in the water, neither 
in the air ; but I, the Lord God, spake, 
and there went up a mist from the 
earth, and watered the whole face of 
the ground. And I, the Lord God, 
formed man from the dust of the 
the ground, and breathed into his 
nostrils the breath of life ; and man 
became a living soul, the first flesh 
upon the earth, the first man also ; 
nevertheless, all things were before 
created; but spiritually, were they 
created and made according to my 
word. And I, the Lord God, planted 
a garden eastward in Eden, and there 
I put the man whom I had formed. 
And out of the ground I, the Lord 
God, made to grow naturally, every 
tree that is pleasant to the sight of 
man ; and man could behold it. And 
they became also a living soul. It 
was spiritual in the day that I creat- 
ed it; for it remaineth in the sphere 
which I, God, created it in, yea, even 
all things which I prepared for the 



tise of man ; and man saw that it 

was good for food. And I, the Lord 

God, placed the tree of life also in 

the midst of the garden, and also 

the tree of knowledge of good and 
evl ] » ****** Ant { out of 

the ground I, the Lord God, formed 
every beast of the field, and every 
fowl of the air; and commanded that 
they should he hrought unto Adam, 
to see what he would call them : and 
they were also living souls, and it 
was breathed into them the breath of 
life." (Gen, 2nd chap. Inspired 
Translation, by Joseph Smith, the 
prophet.) Here we learn, that every 
vegetable and animal, as well as 
man, was first created spiritually, in 
Heaven, and afterwards made natu- 
rally upon the earth The succession 
of events in the spiritual creation 
was different from that in the natural 
creation ; hence, arises the two dif- 
ferent descriptions. 

19. Heaven is the world where all 
the spirits, destined for this creation, 
had their origin : It is a world, con- 
sisting of a great variety of materials 
of a similar nature to those which 
enter into the constitution of our 
world. The difference between our 
world and a Heavenly one, consists, 
not in the diversity of the elements, 
for they are the same, but in the dif- 
ference of the organization of these 
elements. In our world, the ele- 
ments, at the present time, are so or- 
ganized, that continual changes are 
taking place of such a nature as to 
produce death and the dissolution of all 
organized substances. In a Heaven- 
ly world, the same elements are so 
combined that eternal duration is 
stamped upon every organization. 
The spiritual substances, connected 
with our world, are not permanently 
combined with the other elements; 
while in a Heavenly world, so far as 
these two classes of elements are 
combined, their union is immortal or 
eternal. A Heavenly world has 
once been in the same condition as 
our world, but its temporal organiza- 
tion has been dissolved, and the same 
elements have been reorganized after 
the pattern of the Heavenly order : it 

is thus changed from a temporal to 
an eternal state. In its temporal 
condition, it is terrestrial ; in its 
eternal condition, it is celestial. Un- 
cer the former, death usurps domin- 
ion, and spreads devastation and ruin 
throughout the whole organization : 
under the latter, eternal life reigns 
triumphant fbrevermore. In the one 
condition, it is a fallen world ; in the 
other, it is a redeemed world. In 
the first state, it is a non-luminous 
body, borrowing its light from those 
of a higher order; in the second, it 
is a luminous body, radiating light 
upon the surrounding worlds. When 
a fallen world, it is inhabited by fallen 
beings ; when a redeemed world, it 
is inhabited by celestial beings, re- 
deemed from the grave, and glorified, 
and made like unto the God who 
created and redeemed them, whose 
sons they are, and henceforth they 
are Gods, ordained to do the works 
appertaining to Gods ; and as their 
Father God has done before them, 
so will they do. Heaven, then, is a 
redeemed glorified world, inhabited 
by the Gods, and by their sons and 
daughters, who are the fruits of their 
own loins. 

20. The Gods who dwell in the 
Heaven from which our spirits came, 
are beings who have been redeemed 
from the grave in a world which ex- 
isted before the foundations of this 
earth were laid. They and the 
Heavenly body which they now in- 
habit were once in a fallen state. 
Their terrestrial world was redeemed, 
and glorified, and made a Heaven : 
their terrestrial bodies, after suffering 
death, were redeemed, and glorified, 
and made Gods. And thus, as their 
world was exalted from a temporal 
to an eternal state, thpy were exalted 
also, from fallen men to Celestial 
Gods to inhabit their Heaven forever 
and ever. 

21. These Gods, being redeemed 
from the grave with their wives, 
are immortal and eternal, and will 
die no more. But they and their 
wives will be supremely happy. All 
the endearing ties of conjugal love 
which existed in their bosoms, when 



terrestrial and fallen beings, are now 
greatly increased and perfecieu which 
serve to swell their souls with feel- 
ings of rapturous delight, and un- 
bounded love towards each other, 
and with joys that are everlasting. 
How beautiful — how interesting — 
how inexpressibly lovely will they 
appear in each others eyes ! Full ot 
virtue and goodness, knowledge and 
intelligence, affection and love, — 
they shine forth in all the brilliancy 
and glory of these Godlike attributes, 
inspiring each other, and all Heaven, 
with a fulness of Eternal joys. 

22. All these Gods are equal in 
power, in glory, in dominion, and in 
the possession of all things ; each 
possesses a fulness of truth, of knowl- 
edge, of wisdom, of light, of intelli- 
gence ; each governs himself in all 
things by his own attributes, and is 
filled with love, goodness, mercy, and 
justice towards all. The fulness of 
all these attributes is what constitutes 
God. "God is Light." "God is 
Love." "God is Truth." The Gods 
are one in the qualities and attributes. 
Truth is not a plurality of truths, be- 
cause it dwells in a plurality of per- 
sons, but it is one truth, indivisible, 
though it dwells in millions of per- 
sons. Each person is called God, 
not because of his substance, neither 
because of the shape and size of the 
substance, but because of the quali- 
ties which dwell in the substance. 
Persons are only tabernacles or tem- 
ples, and TRUTH is the God, that 
dwells in them. If the fulness of 
truth, dwells in numberless millions 
of persons, then the same one indi- 
visible God dwells in them all. As 
truth can dwell in all worlds at the 
same instant; therefore, God who is 
truth can be in all worlds at the same 
instant. A temple of iinmortal flesh, 
and bones, and spirit, can only be in 
one place at a time, but truth, which 

(To be contmutd.) . 

is God, can dwell in a countless num- 
ber of such temples in the same mo- 
ment. When we worship the Father, 
we do not merely worship His per- 
son, but we worship the truth which 
dwells in His person. When we 
worship the Son, we do not merely 
worship His body, but we worship 
truth which resides in Him. So, 
likewise, when we worship the Holy 
Ghost, it is not the substance which 
we alone worship, but truth which 
dwells in that substance. Take away 
truth from either of these beings, and 
their persons or substance would not 
be the object of worship. It is truth, 
light, and love that we worship and 
adore ; these are the same in all 
worlds ; and as these constitute God, 
He is the same in all worlds ; and 
hence, the inhabitants of all worlds 
are required to worship and adore the 
same God. Because God dwells in 
many temples, He frequently speaks to 
us, as though there were many Gods : 
this is true when reference is made 
to the number of His dwelling places ; 
but it is not true, and cannot be true,, 
in any other sense. Therefore, in 
all our future statements and reason- 
ings, when we speak of a plurality of 
Gods, let it be distinctly understood, 
that we have reference alone to a 
plurality of temples wherein the same 
truth or God dwells. And also when 
we speak of only one God, and state 
that He is eternal, without beginning 
or end, and that He is in all worlds 
at the same instant, let it be distinctly 
remembered, that we have no refer- 
ence to any particular person or sub- 
stance, but to truth dwelling in a vast 
variety of substances. Wherever 
you find a fulness of wisdom, knowl- 
edge, truth, goodness, love, and such 
like qualities, there you find God in 
all His glory, power, and majesty, 
therefore, if you worship these adora- 
ble perfections you worship God. 




( Continued.) 

The first great commandment 
which God gave unto mankind, as 
recorded in the scriptures, was, to 
" Be fruitful, and multiply, and re- 
plenish the earth.^ (Gen. 1: 28.) 
The principal object was to people 
this creation with myriads of intelli- 
gent moral beings, after His own im- 
age and likeness, endowed with God- 
like capacities, and capable of pro- 
gressing in the grand scale of know- 
ledge and happiness, until they should 
receive a fulness, and become like 
God, and be glorified in Him. and He 
in them, that they might be one in 
glory, and in power, and in dominion. 
Herein is God glorified, because 
there are millions of beings who 
eventually become like Himself, with 
whom He can associate, and who 
are capable of understanding and ap- 
preciating all the fulness of His 
glorious attributes, and of acting with 
Him in the most perfect harmony in 
all the magnificent works of Creation. 
Herein are the dominions of the Al- 
mighty enlarged, by the accession of 
new worlds, peopled with beings in 
His own form and of His own order. 
And herein joy, and gladness, and 
happiness, reign in the bosom of the 
great Creator, in all their fulness and 
perfection, because He exercises His 
infinite goodness in the formation of 
numberless worlds, peopled with be- 
ings upon whom, if obedient, He be- 
stows all the fulness of His own great 

If, then, the multiplication of human 
beings adds to the dominions of the 
Almighty, glorifies His name, and 
gives Him an opportunity of display- 
ing His infinite goodness, it is rea- 
sonable to suppose that He would 
give laws unto mankind, regulating 
them upon so important a subject — a 
subject fraught with consequences 
that are eternal. Think, for one 
moment, of the great responsibilities, 
resting upon the father and mother 
of an infant child : they have been 
instruments, in giving existence to a 

being, capable of eternal happiness 
or of eternal misery ; they have been 
entrusted with the protection and in- 
struction of a being in the image and 
and likeness of God who, by proper 
training, may soar aloft in wisdom, 
and knowledge, and power, and God- 
like majesty to the realms of immor- 
tality and everlasting light ; they have 
been entrusted with a treasure in- 
finitely more valuable than all the 
riches and honors of this world — a 
treasure which, by their mismanage- 
ment may be lost — eternally lost — a 
treasure for which they are account- 
able in the great judgment of quick 
and dead. (), how great will be the 
glory and happiness of that man and 
woman who have obeyed that great 
first commandment to " Multiply," 
and have trained up themselves and 
their children unto life and immor- 
tality ! On the other band, what 
wretchedness and misery, will be in- 
flicted upon those who have been in- 
struments of unlawful connections, 
whose illegitimate children will re- 
main as a standing curse, both in 
time and in eternity, to testify loudly 
of the unvirtuous associations of their 
guilty parents ! O, how fearful the 
responsibilities, resting upon mankind 
in regard to this momentous subject ! 
It is because of the infinitely im- 
portant consequences, involved in the 
multiplication of the human species, 
that God has regulated the same by 
the strictest kind of laws. He has 
not permitted an indiscriminate inter- 
course between the sexes, as among 
the dumb brutes ; but He has ordain- 
ed Marriage as the only justifiable 
means through which the sexes can 
legally "multiply and replenish the 
earth." All connections out of the 
marriage covenant, are unlawful in 
the sight of God ; and all who are 
guilty of such crimes will be severely 
punished for the same. In ancient 
times persons committing adulteries, 
fornications, and unvirtuous connec- 
tions, were punished with death, ac- 



cording to the law of God, which 
reads as follows : 

" If a man bo found lying with a 
woman married to an husband, then 
they shall both die, both the man that 
lay with the woman, and the woman : 
so shalt thou put away evil from Israel. 
If a damsel that is a virgin be be- 
trothed unto an husband, and a man 
find her in the city, and lie with her; 
then ye shall bring them both out un 
to the gate of that city, and ye shall 
stone them with stones that they die ; 
the damsel, because she cried not, 
being in the city; and the man, be- 
cause he hath humbled his neigh- 
bour's wife : so shalt thou put away 
evil from among you. But if a man 
find a betrothed damsel in the field, 
and the man force her, and lie with 
her: then the man only that lay with 
her shall die." (Deuteronomy, 22 : 
22, 25. 

The great abhorence which the 
Lord manifested towards all unvir- 
tuous connections, may be clearly 
seen from the following : 

" If any man take a wife, and go 
in unto her, and hate her, and give 
occasions of speech against her, and 
bring up an evil name upon her, and 
say, I took this woman, and when I 
came to her, I found her not a maid." 
And, "if this thing be true, and the 
tokens of virginity be not found 
for the damsel : then they shall bring 
out the damsel to the door of her 
father's house, and the men of her 
city shall stone her with stones that 
she die ; because she hath wrought 
folly in Israel, to play the whore in 
her father's house : so shalt thou put 
evil away from among you." (Deut. 
22: 13, 14, 20, 21. 

It was pleasing to the Lord to have 
such wicked characters put to death. 
Phinehas, the grandson of Aaron, was 
greatly blessed of the Lord, for put- 
ting to death a man and woman who 
•were guilty of unlawful connections : 
we give the history of this event in 
the words of scripture. 

"And, behold, one of the children 
of Israel came and brought unto his 
brethren a Midianitish woman in the 
sight of Moses, and in the sight of 

all the congregation of the children 
of Israel, who were weeping before 
the door of the tabernacle of the con- 
gregation. And when Phinehas, the 
son of Eleazer, the son of Aaron, the 
priest, saw it, he rose up from among 
the congregation and took a javelin in 
his hand ; and he went after the man 
of Israel into the tent, and thrust both 
of them through. * * * So the plague 
was.stayed from the children of Israel. 
And those that dieH in the plague 
were twenty and four thousand. And 
the Lord spake unto Moses, saying, 
Phinehas, the son of Eleazer, the son 
of Aaron, the priest, hath turned my 
wrath away from the children of Israel 
while he was zealous f r my sake 
among them, that I consumed not the 
children of Israel in my jealousy. 
Wherefore, say, behold, I give unto 
him my covenant of peace : and he 
shall have it, and his seed after him, 
even the covenant, of an everlasting 
priesthood; because he was zealous 
for his God, and made an atonement 
for the children of Israel." (Num- 
bers, 25: 6— 13 ) 

Why was the Lord so displeased 
with the sexes that he would punish 
them with death for unvirtuous con- 
duct ? It was, because He had or- 
dained marriage as the only lawful 
way of multiplying the human race. 
The direful effects which follow un- 
virtuous associations, can easily be 
perceived, even though there were no 
law of God against such evils. First, 
illegitimate children are thrown upon 
the world without any lawful protector 
to look after their temporal welfare. 
Secondly, these children have not the 
moral advantages, which should be 
derived from the teachings and ex- 
amples of lawful parents, and, conse- 
quently, are in greater danger of losing 
their eternal salvation. And lastly, 
an indiscriminate intercourse between 
the sexes would break up all family 
associations, and destroy the harmony 
and peace, enjoyed in the. domestic 
circle ; fathers would not know their 
own children, and children could not, 
with confidence, say who were their 
fathers: such an order of things would 
be deplorable, and would strike a 



deadly blow at the foundation of all 
domestic happiness. Many other 
dreadf'il consequences might also be 
named, as the result of licentiousness, 
such as jealousies, want of confidence, 
loathsome diseases transferred to pos- 
terity, all of which evils are abhorent 
to the feelings of every good man. 
It is for this reason, that God has en- 
acted strict laws in regard to all these 
crimes. It is for this reason, that He 
punishes with such heavy penalties 
those who violate these sacred laws. 

Adulterers, and unvirtuous persons 
were not only to be punished tempo- 
rally, but also spiritually, after this 
life. Hence, the Lord says, "The 
fearful, and unbelieving, and the 
abominable, and murderers and whore- 
mongers, and sorcerers, and idolators, 
and all liars, shall have their part in 
the lake which burnetii with fire and 
brimstone : which is the second 
death." (Rev. 2l: 8.) Punishment 
by a temporal death is not sufficient 
to satisfy the demands of justice: they 
must suffer the penalties of the se- 
ond death also. 

The same strictness against all 
unvirtuous conduct is taught in the 
book of Mormon, as may be seen 
from the following quotations: 

"O the wise, and the learned, and 
the rich, that are puffed up in the 
pride of their hearts, and all those 
who preach false doctrines, and all 
those who commit whoredoms, and per- 
vert the right way of the Lord ; wo, 
wo, wo be unto them, saith the Lord 
God Almighty, for they shall be thrust 
down to helV' (2 Nephi 12: 2.) 

The prophet Alma, in speaking to 
his son on this same subject, says, 
"Know ye not, my son, that these 
things are an abomination in the 
sight of the Lord ; yea, must abomi- 
nable above all sins, save it be the 
shedding of innocent blood, or deny- 
ing the Holy Ghost." (Alma 19: 1.) 

In another place, the Lord says to 
the ancient inhabitants of America, 
as follows: 

" I, the Lord God, delight in the 
chastity of women. And whoredoms 
are an abomination before me ; thus 
saith the Lord of Hosts. Wherefore, 

this people shall keep my command- 
ments, saith the. Lord of Hosts, or 
cursed be the land for their sakes. 
For if I will, saith the Lord of Hosts, 
raise up seed unto me, I will com- 
mand my people ; otherwise, they 
shall hearken unto these things. 
For behold, I, the Lord, have seen 
the sorrow, and heard the mourning 
of the daughters of my people in the 
land of Jerusalem ; yea, and in all 
the lands of my people because of 
the wickedness and abominations of 
their husbands. And I will not suffer, 
saith the Lord of Hosts, that the cries 
of the fair daughters of this people, 
which I have led out of the land of 
Jerusalem, shall come up unto me, 
against the men of my people, saith 
the Lord of Hosts ; for they shall not 
lead away captive the daughters of 
my people, because of their tender- 
ness, save I shall visit them with a 
sore curse, even unto destruction : 
for they shall not commit whoredoms, 
like unto them of old, saith the Lord 
of Hosts." (Book of Jacob, 2: 6 ) 

When Jesus appeared unto the an- 
cient Nephites, in the northern part 
of what we call South America, He 
taught them, concerning adultery in 
these words : 

"Behold, it is written by them of 
old time, that thou shalt not commit 
adultery ; but I say unto you, that 
whosoever looketh on a woman, to 
lust after her, hath committed adultery 
already in his heart. Behold, I give 
unto you a commandment, that ye 
suffer none of these things to enter 
into your heart ; for it is better that 
ye should deny yourselves of these 
things, wherein ye will take up your 
cross, than that ye should be cast into 
hell." (Book of Nephi, page 460, 
chap. 5 : 10.) 

The same doctrine is taught in the 
revelations and commandments, given 
through Joseph, the Seer, unto this 
church. In February, 1831, the 
Lord spake thus : 

" Thou shalt love thy wife with all 
thy heart, and shalt cleave unto her 
and none else ; and he that looketh 
upon a woman to lust after her, shall 
deny the faith, and shall not have the 



Spirit, and if he repents not, he shall 
be ca^t out. Thou slialt nut commit 
adultery ; and he that committeth adul- 
tery and repenteth not, shall be cast 
out ; but he that has committed adul- 
tery and repents with all his heart, 
and forsaketh it, and doelh it no more, 
thou shalt forgive ; but if he doeth it 
again, be shall not be forgiven, but 
shall be cast out." (Book of Cove- 
nants, sec. 13, par. 7.) 

" And if any man or woman shall 
commit adultery, he or she shall be 
tried before two elders of the church 
or more, and every word shall be es- 
tablished against him or her by two 
witnesses of the church, and not of 
the enemy ; but if there are more 
than two witnesses it is better. But 
he or she shall be condemned by the 
mouth of two witnesses, and the eld- 
era shall lay the case before the 
church, and the church shall lift up 
their hands against him or her, that 
they may be dealt with according to 
the law of God. And if it can be, it 
is necessary that the bishop is pre- 
sent also. And thus ye shall do in 
all cases which shall come before 
you." (Sec. 18, par. 22.) 

The saints are prohibited, by reve- 
lation, to receive certain persons into 
the church. The Lord says : 

"Behold, verily I say unto you, 
that whatever persons among you, 
having put away their companions 
for the cause of fornication, or in 
other words, if they shall testify be- 
fore you in all lowliness of heart that 
this is the case, ye shall not cast 
them out from among you ; but if ye 
shall find that any persons have left 
their companions for the sake of adul- 
tery, and they themselves are the 
offenders, and their companions are 
living, they shall be cast out from 
among you. And again I say unto 
you, that ye shall be watchful and 
careful, with all inquiry, that ye re- 
ceive none such among you, if they 
are married ; and if they are not 
married, they shall repent of all 
their sins, or ye shall not receive 
them." (Sec. 13, par. 20.) 

And again, the word of the Lord 
came unto Joseph, the Seer, in Au- 
gust, 1831, saying : 

" There were among you adulter- 
ers and adulteresses ; some of whom 
have turned away from you, and others 
remain with you, that hereafter shall 
be revealed. Let such beware and 
repent speedily, lest judgments shall 
come upon them as a snare, and their 
folly shall be made manifest, and their 
works shall follow them in the eyes 
of the people. And, verily, I say 
unto you, as I have said before, he 
that looketh on a woman to lust after 
her, or if any shall commit adultery 
in their hearts, they shall not. have 
the Spiri', but shall deny the faith, 
and shall fear : wherefore, I, the 
Lord, have said that the fearful, and 
the unbelieving, and all liars, and 
whosoever loveth and maketh a lie, 
and the whoremonger, and the sor- 
cerer, shall have their part in that 
lake which burnetii with fire and 
brimstone, which is the second death. 
Verily I say, that they shall not have 
part in the first resurrection. And, 
now, behold, I, the Lord, say unto 
you, that ye are not justified, because 
these things are among you ; never- 
theless, he that endureth in faith, and 
doeth my will, the same shall over- 
come, and shall receive an inheri- 
tance upon the earth, when the day 
of transfiguration shall come." (Sec. 
20, par. 4, 5, 6.) 

In all these quotations from ancient 
and modern revelations, every one 
can see the dreadful consequences, 
arising from the least indulgence of 
these sinful lusts. Those persons 
who suffer unvirtuous thoughts to 
come into their hearts, and cherish 
them there for one moment will find 
themselves under condemnation ; they 
have broken the law of God ; they 
have become defiled by their wicked 
thoughts, and unless they repent, the 
Spirit will depart from them ; for the 
Holy Ghost dwelleth not in unholy 
temples, and they will be left in dark- 
ness, and their faith will die away, 
and they will be filled with fear, and 
finally be cast down to hell. 

The Latter-Day Saints are under 
greater obligations than any other 
people on the whole earth, to keep 
themselves pure and virtuous before 
the Lord — to refrain from adulteries, 


fornications, licentiousness, all unlaw, 
ful connections, all uncleanness, all 
fleshly lusts, all unvirtuous and unholy 

weeping, and wailing, and gnashing 
of teeth. 

From the foregoing quotations and 

desires, and from all lustful thoughts remarks, it will be seen, that the 
and carnal affections ; for we have Latter Day Saints have stricter no. 
been faithfully warned, again and tions of virtue, and consider them- 
again, by the voice of that great pro- : selves under greater obligations to 

phet and revelator, Joseph Smith ; 
we have been warned by the voice 
of inspiration — by the voice of an- 
gels — by the voice of the ancient 
prophets of America, speaking as it 
were from the dead through the me- 
dium of their ancient records — we 
have been warned by the voice of 

refrain, not only from unvirtuous acts, 
but from unvirtuous thoughts, than 
any other people under Heaven. 
But do the Saints actually demonstrate 
by their practices, that they believe 
what the Lord has taught them upon 
these subjects? Do they practice 
virtue, as well as deliver the precepts 

God, threatening us with destruction, thereof? We answer, let the prac- 
and with the miseries of the second j tices of the thirty thousand Saints in 
death, if we do not keep ourselves j Utah, speak ; let strangers who have 
entirely free and pure from all these i travelled through our flourishing ter- 
sinful soul-destroying lusts. If we i ritory, declare ; let the records of the 
reject so great warnings, and sin j courts of justice bear witness; let 
against so great light, how can we j the injured females, if there be any, 

obtain forgiveness, or escape the 
damnation of hell ? The Lord our 

whose character and reputation have 
been destroyed by the vile seducer, 

God is a holy and just God — faithful : publish their wrongs ; let illegitimate 
and true in all His words, and will [children, if Utah affords them, come 
in nowise vary from that which He ; forth as a public monument of our 
hath said; for judgment goeth before j disgrace ; if a house of ill-fame can 
His face, and justice and righteous- be Ibund throughout the length and 

ness is the habitation of His throne! 
O ye Saints of the last days, do you 
realize the fearful — the infinitely im- 
portant — the eternal responsibilities 
which rest upon you, to watch over 
yourselves, your children, and all 
who are placed under your charge ? 
Do you realize that your condemna- 

breadth of our territory, then let th". 
Saints hide their laces in shame, and 
the sons and daughters of Utah blush 
before the Heavens ; if an adulterer 
or seducer of female virtue, can be 
found in all that land, then let the eld- 
ers be clad in sackcloth, and the Saints 
put on the garments of mourning, and 

tion and punishment will be in pro- weep before the Lord, day and night, 
portion to the light and knowledge i until the evil be taken from their midst, 
against which you sin ? If you fully j But have not some of the Saints 
understand and appreciate the warn- in Utah more wives than one ? Yes : 
ings which you have received, happy and they take good care of them too; 
are you, if you give heed and obey and teach them and their children the 

the voice of the Lord your God, tor 
great shall be your reward, and eter- 
nal shall be your glory. But if any 
among you harden their hearts, and 
yield themselves unto the wicked 
lusts of their flesh, and suffer them- 
selves to be defiled by cherishing in 
their minds unvirtuous thoughts and 
unholy desires, they shall speedily 
be visited by sore judgments, and 
their names shall be blotted out from 
under heaven, and they shall be 
thrust down to hell, where there is 

great principles of virtue and holiness 
by example as well as hy precept. 
But is it not sinful, for a man to have 
more than one wife living at the same 
time ? If it is, the Bible has not told 
us of it. But is it not contrary to the 
christian religion ? If it is, the chris- 
tian religion has not revealed it as an 
evil. But do you not really think that 
it is contrary to the will of God for a 
man, in these days, to take a plurality 
of wives ? Yes. unless God shall 
give them to him by a revelation 



through a holy prophet. Is it not 
contrary to the Constitution and laws 
of the United States for the the cit- 
izens of Utah to practicethe plural, 
ity of wives? No ; neither the Con- 
stitution nor the laws of the United 
States, have said anything on the sub- 
ject of marriage or domestic relations 
• But is it not contrary to the laws of 
the Territory? No; the Legislature 
of that Territory do not feel disposed 
to debar her citizens of any blessings 
or privileges, enjoyed under the san- 
ction of the Almighty, by holy pro- 
phets and patriarchs of old. 

Do you believe that the Book of 
Mormon is a divine revelation ? We 
do. Does that book teach the doc- 
trine of plurality of wives? It does 
not. Does the Lord in that book for- 
bid the plurality doctrine ? He forbid 
the ancient Nephites to have any 
more than one wife. What does the 
Book of Mormon say on this subject? 
It says, as follows, " Thus saith the 
Lord, I have led this people forth out 
of the land of Jerusalem by the power 
of mine arm, that 1 might raise up 
unto me a righteous branch from the 
fruit of the loins of Joseph. Wherefore, 
I, the Lord God, will not suffer that 
this people shall do like unto them of 
old. Wherefore, my brethren, hear 
me, and hearken to the word of the 
Lord ; for there shall nut any man 
among you have save it be one wife ; 
and concubines he shall have none." 
(Bouk of Jacob, 2 : 6.) Why were 
the ancient Nephites restricted to the 
one wife system ? Because, first, the 
number of males and females among 
them, at the time the command was 
given, was about equal. Secondly, 
there was no probability that judg- 
ments, wars, or any other calamities 
which were to befall their nation, 
would produce a disproportionate 
number of males and females. Third- 
ly, this small remnant of the tribe of 
Joseph were, at that time, about 
equally righteous ; and one was about 
as capable of raising up a family in 
righteousness as another. And last- 
ly, the Lord, Himself, informs them, 
in the same connection with the quo- 
tation which I have just made, that if 

He would have them practice differ- 
ently from what He had previously 
taught them, it must be by his com- 
mand. It reads as follows : " For if 
I will, saith the Lord of Hosts, raise 
up seed unto me, I will command my 
people ; otherwise, they shall hearken 
unto these things." Thus we see, 
that a man among the Nephites, by 
the law of God, had no right to take 
more than one wife, unless the Lord 
should command for the purpose of 
raising up seed unto Himself. With- 
out such a command, they were strict- 
ly limited to the one wife doctrine : 
"otherwise" saks the Lord, "they shall 
hearken vnto these things ; " that is, 
without an express command, they 
should hearken to the law, limiting them 
to one wife. So it is in this church 
of Latter Day Saints, every man is 
strictly limited to one wife, unless the 
Lord, through the President and Pro- 
phet of the Church, gives a revela- 
tion permitting him to take more. 
Without such a revelation it would 
be sinful, according to the Book of 
Mormon, which this church are re- 
quired to obey. Hence, the Book of 
Mormon is somewhat more strict than 
the Bible ; for there is nothing in the 
Bible that limits mankind to one 
wife, but the Book of Mormon does 
absolutely forbid a man to have more 
than one wife, unless God shall com- 
mand otherwise. 

Now in the early rise of this church, 
the Lord gave no command unto any 
of His servants authorizing them to 
take more than one wife, but on the 
contrary, said unto them that they 
should give heed to that which was 
written in the book of Mormon ; 
therefore, they were under the strict- 
est obligations to confine themselves 
to one wife, until a commandment 
came to the contrary, which the 
Lord did not see proper to give unto 
any of them, until about thirteen 
years after the first organization of 
the church. The church, therefore, 
are still restricted, by the severest 
penalties, to one wife, according to 
the Book of Mormon, unless in indi- 
vidual cases where the Lord shall, 
by revelation, direct otherwise. 



No man in Utah, who already has 
a wife, and who may desire to obtain 
another, has any right to make any 
propositions of marriage to a lady, 
until he has consulted the President 
over the whole church, and through 
him, obtains a revelation from God, j 
as to whether it would be pleasing 
in His sight. If he is forbidden by 
revelation, that ends the matter : if, 
by revelation, the privelege is grant, 
ed, he still has no right to consult 
the feelings of the young lady, until 
he has obtained the approbation of her 
her parents, provided they are living 
in Utah ; if their consent cannot be 
obtained, this also ends the matter. 
But if the parents or guardians freely 
give their consent, then he may make 
propositions of marriage to the young 
lady ; if she refuse these propositions, 
this also ends the matter ; but if she 
accept, a day is generally set apart 
by the parties for the marriage cere- 
mony to be celebrated. It is neces- 
sary to state, that before any man 
takes the least step towards getting 
another wife, it is his duty to consult 
the feelings of the wife which he al- 
ready has, and obtain her consent, as 
recorded in the 24th paragraph of 
the revelation, published in the first 
No. of "The Seer." 

When the day set apart for the 
solemnization ot the marriage cere- 
mony has arrived, the bridegroom, 
and his wife, and also the bride, to- 
getrier with their relatives, and such 
other guests as may be invited, as- 
semble at the place which they have 
appointed. The scribe then proceeds 
to take the names, ages, native towns, 
counties, States, and countries of the 
parties to be married, which he care- 
fully enters on record. The Presi- 
dent, who is the Prophet, Seer, and 
Revelator over the whole church 
throughoat the world, and who alone 
holds the keys of authority in this 
solemn ordinance, ^as recorded in the 
2d and 5th paragraphs of the Reve- 
lation on Marriage,) — calls upon the 
bridegroom, and his wife, and the 
bride to arise, which they do, fronting 
the President. The wife stands on 
the left hand of her husband, while 

the bride stands on her left. The 
President, then, puts this question 
to the wife: "Are you willing to 
give this woman to your husband to 
be his lawful and wedded wife for 
time and for all eternity ? If you are, 
you will manifest it by placing her 
right hand within the right hand of 
your husband." The right hands of. 
the bridegroom and bride, being thus 
joined, the wife takes her husband by 
the left arm, as if in the attitude of 
walking : the President, then, pro- 
ceeds to ask the following question 
of the man : Do you brother, (calling 
him byname,) take sister, (calling the 
bride by her name,) by the right hand 
to receive her unto yourself to be 
your lawful and wedded wife, and 
you to be her lawful and wedded hus- 
band for time and for all eternity, 
with a covenant and promise, on your 
part, that you will fulfil all the laws, 
rites, and ordinances, pertaining to 
this holy matrimony, in the new and 
everlasting covenant, doing this in 
the presence of God, angels, and 
these witnesses of your own free will 
and choice ?" The bridegroom an- 
swers, yes. The President, then, 
puts the question to the bride : " Do 
you, sister, (calling her by name,) 
take brother, (calling him by name,) 
by the right hand, and give yourself 
to him, to be his lawful and wedded 
wife for time and for all eternity with 
a covenant and promise, on your part, 
that you will fulfil all the laws, rites, 
and ordinances, pertaining to this 
holy matrimony, in the new and 
everlasting covenant, doing this in 
the presence of God, angels, and 
these witnesses of your own free will 
and choice ?" The bride answers, 
yes. The President then says, " In 
the name of the Lord Jesus Christ, 
and by the authority of the Holy 
i riesthood, I pronounce you legally 
and lawfully husband and wife for 
time and for all eternity ; and I seal 
j upon you the blessings of the holy 
i resurrection, with power to come 
forth in the morning of the first re- 
I surrection, clothed with glory, immor- 
; tality, and eternal lives ; and I seal 
I upon you the blessings of thrones, 


and dominions, and principalities, and 
powers, and exaltations, together with 
the blessings of Abraham, Isaac, and 
Jacob, and say unto you be fruitful, 
and multiply, and replenish the earth, 
that you may have joy and rejoicing 
in your posterity in the day of the 
Lord Jesus. All these blessings, to- 
gether with all other blessings per- 
taining to the new and everlasting 

covenant, I seal upon your heads, 
through your faithfulness unto the 
end, by the authority of the Holy 
Priesthood, in the name of the Fa- 
ther, and of the Son, and of the Holy 
Ghost, Amen-" The scribe, then, 
enters on che general record, the date 
and place of the marriage, together 
with the names of two or three wit- 
nesses who were present. 

(To be continued.) 





By the principal Booksellers in the United States and Great Britain. 

The Book of Mormon — morocco extra, $2; grained roan, $1. 

The Book of Mormon in Welsh (Llyfr Mormon) — grained roan, $1 25. 

The Book of Mormon in Danish (Mormons Bog)— grained roan, $1 25. 

The Book of Mormon in French (he Livre dt Mormon)— $1 25. 

The Book of Mormon in German (Das Buch Mormon— $1 25. 

The Book of Mormon in Italian (// Libro di Mormon)— grained roan, $1 50. 

The Book of Doctrine and Covenants— morocco extra, $2; calf, gilt edges, $1 50; 
grained roan, 95 cts. 

The Book of Doctrine and Covenants in Welsh (Athrawiaeih a Chyfammodau) — 
grained roan, $1 25. 

The Pearl of Great Price, 30 cts. 

Hymn Book— morocco extra, $1 25; calf, gilt edges, 80 cts; calf, 60 cts; roan em- 
bossed, 50 cts. 

Voice of Warning — morocco extra, $1 25; calf, 80 cents; cloth, 50 cents. 

The Government of God — 50 cents. 

Spencer's Letters — morocco extra, $1 25; calf, 80 cents; cloth, 50 cents. 

The Millennial Star, (vol. XV,) weekly, 5 cents. 

L'Etode du Deseret, (monthly at Paris,) 10 cents. 


O. Pratt's Works, &c, bound, $1 50. 

Divine Authority; or was Joseph Smith sent of God? — 10 cents. 

Remarkable Visions — 10 cents. 

Divine Authenticity of the Book of Mormon — 6 parts, 10 cents each. 

Kingdom of God — parts 1, 2, and 3, 5 cents each. 

Do do part 4, 10 cents. 

New Jerusalem; or, the Fulfilment of Modern Prophecy — 15 cts. 
Reply to " Remaiks on Mormonism " — 10 cts. 
Absurdities of I m materialism — 20 cts. 

Great First Cause ; or, The Self- moving Forces of the Universe — 10 cts. 
The Seer, (monthly,) 10 cts, or, $1 per year, in advance. 


The Pre-existence of Man 17 

Celestial Marriage 25 

Catalogue of Works 33 


Edited and Published by Orson Pratt, 

at $1 per annum, invariably in advance, 



111 ye inhabitants of the world, and dwellers on the earth, See Ye, when lie 
lifteth up an Ensign on the Mountains.— Isaiah xvni, 3. 

Vol. I. 

MARCH, 1853. 

No. 3. 


Both animals and vegetables con- 
sist of two substances, very differ- 1 
<ent in their nature, viz : body and 
spirit. The body is composed of dif- 
ferent kinds of matter, such as oxygen, ! 
hydrogen, nitrogen, carbon, lime, <kc. j 
These, united or chemically com- , 
bined, form, in animals, flesh, bones, 
arteries, veins, nerves, muscles, sin- ' 
ews, skin, and all the various parts j 
of the animal tabernacle; and these i 
parts, being properly organized, form 
the physical peculiarities which dis- j 
tinguish the species. By a combina- 
tion and organization of the above 
elements, the roots, trunks, branches, 
leaves, &c, of trees and other vege- 
tables, are formed. Connected with 
these corporeal bodies, composed of 
the coarser materials of nature, there 
is another material substance called 
spirit, of a more refined nature, pos- 
sessing some properties in common 
with other matter, and other qualities 
far superior to other matter. "Vege- 
table and animal life is nothing more 
ner less than vegetable and animal 
spirit. The spirit of a vegetable is 
in the same image and likeness of its 
tabernacle, and of the same magni- 
tude, for it fills every part thereof. It 
is capable of existing in an organized 
form before it enters its vegetable 
house, and also after it departs from 
it. If the spirit of an apple tree were 
rendered visible when separated from 
its natural tabernacle, it would appear 

in the form, likeness, and magnitude 
of the natural apple tree; and so it is 
with the spirit of every other tree, or 
herb, or blade of grass, its shape, its 
magnitude, and its appearance, re- 
semble the natural tabernacle intend- 
ed for its residence. It is the organ- 
ized spirit that manifests life; it is 
the spirit that animates the vegeta- 
ble, that causes it to grow, that 
shapes its different parts, that pre- 
serves it from decaying, that enables 
it to bud and blossom and bring forth 
seed. When the spiritual vegetable 
withdraws, the natural one decays 
and returns to its original elements ; 
but its spirit, being a living sub- 
stance, remains in its organized form, 
capable of happiness in its own 
sphere, and will again inhabit a ce- 
lestial tabernacle when all things are 
made new. The spirits offish, birds, 
beasts, insects, and of man, are in 
the image and likeness of their natu- 
ral bodies of flesh and bones, and of 
the same magnitude, filling every part 
of the same. It is this spiritual sub- 
stance, and not the body, that sees, 
hears, tastes, smells, feels, thinks, 
enjoys, suffers, and manifests every 
other affection or passion character- 
istic of the animal creation. It is this 
self-moving, powerful substance, that 
quickens, animates, and moves the 
natural body — that forms and fashions 
every part — that preserves the organ- 
ization from decay and death. None 



of the spirits of the whole animal 
creation are disorganized by the death 
of the body, but are capable of feel- 
ing, thinking, moving, enjoying, suf. 
fering, out ot the body as well as in 
it. They are eternal, and will exist 
forever, capable of joy and happiness. 

The spirits of both vegetables 
and animals are invisible to the nat- 
ural eye ; we, therefore, do not know 
or comprehend their nature as per- 
fectly as we do many other substances 
which are more directly tangible to 
our senses ; for this reason Solomon 
inquires, " Who knoweth the spirit of 
man that goeth upward, and the spirit 
of the beast that goeth downward." 
(Eccles. 3: 31.) By this passage 
Solomon shows plainly that the beast 
has a spirit as well as man. 

That vegetables as well as ani- 
animals have spirits, is clearly shown 
from the fact that they have capaci- 
ties for joy and rejoicing. The 
Psalmist says, " Let the field be joy- 
ful and all that is therein : then shall 
all the trees of the wood rejoice be- 
fore the Lord : for He cometh, for He 
cometh to judge the earth." (Psalm 
96 : 12, 13.) As "all that is in ihe 
field," and " all the trees of the wood 
rejoice," we are compelled to believe 
that every vegetable, whether great 
or small, has a living intelligent spirit 
capable of feeling, knowing, and re- 
joicing in its sphere. One of the in- 
spired writers informs us that the an- 
imal creation are endowed with great 
wisdom. He says, " There be four 
things which are little upon the earth, 
but they are exceeding wise : the ants 
are a people not strong, yet they pre- 
pare their meat in the summer ; the 
conies are but a feeble folk, yet make 
they their houses in the rocks ; the 
locusts have no king, yet go they forth 
all of them by bands ; the spider 
taketh hold with her hands, and is in 
kings' palaces." (Prov. 30 : 24-28.) 
John heard the whole animal creation 
praising God, and making use of in- 
telligent language. He declares that 
"every creature which is in Heaven 
and on the earth, and under the earth, 
and such as are in the sea, and all 
that are in them, heard 1 saying, 

Blessing, and honor, and glory, and 
power, be unto him that sitteth upon 
the throne, and unto the Lamb forever 
and ever." (Rev. 5: 13.) From 
these passages we learn that every 
fowl and fish, beast and creeping 
thing, will be in the possession of 
great wisdom and knowledge ; they 
will know about God and His throne, 
and about the Lamb, and they will 
talk, in an intelligent manner, about 
His " honor, and glory, and power." 
Now they could not possess wisdom, 
knowledge, language, and under- 
standing, concerning the attributes of 
God and of His Son, unless they have 
an intelligent mind or spirit as vreJl as 

Having proved that each indi- 
vidual of the vegetable and animal 
kingdom contains a living spirit, pos- 
sessed of intelligent capacities, let us 
next inquire concerning the shape or 
form of these spirits, as represented 
in various parts of the Scriptures. 
The immaterialist considers all spir- 
itual substance to have neither form, 
nor magnitude, nor any relation to 
space or duration.* We shall not at- 
tempt in this article to refute these 
absurd notions, but shall assume that 
all spiritual substance is material, 
having form, and magnitude, and all 
the essential properties of other mat- 
ter; and that in addition to these, it 
possesses the capacities of intelli- 
gence and self motion. 

That the form of the spirit is in 
the likeness of the tabernacle, is 
evident from the description of the 
spirit of Samuel, which appeared to 
Saul and conversed with him. The 
spirit of Samuel was first seen by the 
woman with whom Saul was conver- 
sing. " And when the woman saw 
Samuel, she cried with a loud voice : 
and the woman spake to Saul, saying, 
Why hast thou deceived me ? for thou 
art Saul. And the king said unto her, 
Be not afraid : for what sawest thou ? 
And the woman said unto Saul. I saw 
gods ascending out of the earth. And 
he said unto her, What FORM is he 

* See my treatise on the Absurdities of 



of? And she said, An old man i spirits must have had form, or John 
cometh up, and he is covered with a could not have seen them : they were 
mantle. And Saul perceived that it capable of speaking with a loud voice 
was Samuel, and he stooped with his and of wearing while robes. f a 

face to the ground and bowed him 
self." (1 Sam. 28: 12-14.) It will 

spirit have no form, it could neither 
peak nor wear clothing. We have 

be perceived that the form of Sam- \ already seen that the spirit ofSamuel 
uel's spirit was that of " an old man," 1 was clothed with a mantle, while 
" covered with a mantle." Now this ■ those that John saw, had white robes 
could not have been Samuel's body, given to them. These passages 
for that was mouldering in the grave ; j prove that the spirits of men are in 
therefore it must have been his spirit, the shape or image of the fleshly taber- 

From the form which this spirit had 
Saul was enabled to "perceive that 
it was Sajnuel." Saul, after bowing 
down to the ground with reverence 
before Samuel, entered into conver- 
sation with him ; and Samuel pro- 
phesied unto him, and told him what 
should befal Israel, and that he and 
his sons should be slain the next day 
and come into the spiritual world with 

When the three Hebrews were 
cast into the fiery furnace, Nebuchad- 
nezzar was astonished, "and said, 
lo ! I see four men loose, walking in 
the midst of the fire, and they have 
no hurt ; and the FORM of the fourth 
is like unto the Son of God." (Dan. 
3 : 25.) This fourth personage walk- 
ing in the fire must have been the 
spiritual body of the Son of God, or 
some other spiritual body resembling 
him in form. The form of this spir- 
itual body resembles also the form of 
man, hence he exclaimed, " I see four 
men loose." 

The revelator, John, saw the 

nacle, and that the spirit of the Son 
of God, before he took upon himself 
flesh, did resemble man, and was in 
the likeness or shape of his fleshly 
body, into which he afterwards en- 

The shape or form of the spirits 
of beasts is in the image of their 
natural bodies. When Elijah was 
escorted to heaven, he had the honor 
of riding in a chariot drawn by horses. 
(2 Kings 2: 11, 12.) When the 
king of Syria sent horses and char- 
iots, and a great host, to take Elisha, 
the prophet, and carry him a prisoner 
into the Syrian army, the servant of 
the prophet, seeing his master sur- 
rounded by such a formidable host, 
was very much alarmed for his safety, 
and cried out, "Alas, my master ! how 
shall we do ? And he answered, 
Fear not : for they that be with us 
are more than they that be with them. 
And Elisha prayed, and said, Lord, I 
pray thee open his eyes that he may 
see. And the Lord opened the eyes 
of the young man, and he saw; and, 

spirits of the martyrs, which he de- behold, the mountain was full of 

scribes as follows : " And when he 
had opened the fifth seal, I saw under 
the altar the souls of them that were 
slain for the word of God and for the 
testimony which they held ; and they 
cried with a loud voice saying, How 
long, O Lord, holy and true, dost thou 
not judge and avenge our blood on 
them that dwell on the earth? And 
white robes were given unto every 
one of them ; and it was said unto 
them that they should rest yet for a 
little season until their fellow ser- 
vants and their brethren, that should 
be killed as they were, should be ful- 

HORSES and chariots of fire round 
about Elisha." (2 Kings 6 : 15-17.) 
These horses shone with the bril- 
liancy of fire. They were spiritual 
horses, under the management and 
control of an army of spirits riding in 
chariots. These spirits of horses 
must have been in the same shape as 
the natural bodies of horses, or else 
they would not have been recognised 
as belonging to that species of ani- 
mals. They were exceedingly nu- 
merous, so that " the mountain was 
full" of them. 

John says, " I saw Heaven open. 

filled." (Rev. 6 : 9-11.) These I ed, and behold a WHITE HORSE ; 



and He that sat upon him was 
was called Faithful and True, and in 
righteousness He doeth judge and 
make war." " And the armies which 
were in Heaven followed Him upon 
WHITE HORSES, clothed in fine 
linen, white and clean." — Rev. 19 : 
II, 14. Thus, we perceive, that the 
Son of God, himself, and all the armies 
of Heaven, occasionally ride on horse- 
back ; and, therefore, there must be 
thousands of millions of horses in 
Heaven ; and as no horses, pertain- 
ing to this earth, had then received a 
resurrection, these, doubtless, were 
the spiritual bodies of horses whose 
natural bodies had returned to the 

As we have proved, that the spir- 
its of men, and of horses, and of all 
manner of beasts, and of creep- 
ing things, and of birds, are in the 
shape of their mortal tabernacles, it 
is reasonable to infer, analogically, 
that the spirits of grass, of herbs, 
and of trees, are in the form of the 
natural bodies of the respective vege- 
tables which they once inhabited ; 
and that those vegetables which are 
now living, are inhabited by living 
spirits in the form of themselves. 

All spirits have magnitude, as 
well as form, which can be clearly 
shown from the Scriptures. Those 
passages, that have been already 
quoted, proving that spirits have form, 
also prove that they have magnitude. 
The Spirit of Samuel, as seen by 
Saul, and the spirit of the Son of 
God, walking in the fiery furnace, 
were, both, of the size of men. The 
spirits of horses, beasts, birds, and 
creeping things, were, not only of 
the shape of their respective natural 
bodies, but were evidently of the 
same size as those bodies when full 
grown ; otherwise they would have 
been represented, as infants instead 
of men, as colts instead of horses, &c. 

The tabernacles of both animals 
and vegetables continue to grow 
or increase in size, until they attain 

to the original magnitude of their 
respective spirits, after which the 
growth ceases. When the spirit 
first takes possession of the vegeta- 
ble or animal seed or embryo, it con- 
tracts itself into a bulk of the same 
dimension as the seed or tabernacle 
into which it enters : this is proved 
from the feet, that the spiritual body 
of the Son of God, seen by Nebuchad- 
nezzar, was of the size of man, and 
yet this same spiritual body was 
afterwards sufficiently contracted to 
enter into, and to be wholly contained 
within an infant tabernacle. In like 
manner, every other spirit, whether 
vegetable or animal, is of the full size 
of the prospective tabernacle, when 
it shall have attained its full growth ; 
and, therefore, when it first enters 
the same, it must, like the spiritual 
body of the Son of God, be greatly 
diminished from its original dimen- 
sions. Spirits, therefore, must be 
composed of substances, highly elas- 
tic in their nature, that is, they have 
the power to resume their former 
dimensions, as additional matter is 
secreted for the enlargement of their 
tabernacles. It is this expanding 
force, exerted by the spirit, which 
gradually developes the tabernacle 
as the necessary materials are sup- 

When the limb of a tree or of 
an animal is severed from the main 
body, the spirit, occupying that 
limb, is not severed from the other 
parts of the spirit, but immediately 
contracts itself into the living por- 
tions of the body, leaving the limb 
to decay. The contraction of spirit- 
ual bodies is still further proved, from 
the fact, that a legion of wicked 
spirits actually huddled themselves 
together in the tabernacle of one 
man. These wicked spirits, being 
fallen angels, were actually in the 
shape and size of the spirits of men j 
therefore, they must have been ex- 
ceedingly contracted to have all en- 
tered one human body. 




23. The celestial beings who dwell 
in the Heaven from which we came, 
having been raised from the grave, in 
a former world, and having been filled 
with all the fulness of these eternal at- 
tributes, are called Gods, because the 
fulness of God dwells in each. Both 
the males and the females enjoy this 
fulness. The celestial vegetables and 
fruits which grow out of the soil of 
this redeemed Heaven, constitute the 
food of the Gods. This food differs 
from the food derived from the vege- 
tables of a fallen world : the latter are 
converted into blood, which, circulat- 
ing in the veins and arteries, pro- 
duces flesh and bones of a mortal 
nature, having a constant tendency 
to decay: while the former, or celes- 
tial vegetables, are, when digested in 
the stomach, converted into a fluid, 
which, in its nature, is spiritual, and 
which, circulating in the veins and 
arteries of the celestial male and fe- 
male, preserves their tabernacles from 
decay and death. Earthly vege- 
tables form blood, and blood forms 
flesh and bones; celestial vegetables, 
when digested, form a spiritual fluid 
which gives immortality and eternal 
iifetothe organization in which it flows. 

24. Fallen beings beget child- 
ren whose bodies are constituted of 
flesh and bones, being formed out of 
the blood circulating in the veins of 
the parents. Celestial beings beget 
children, composed of the fluid which 
circulates in their veins, which is 
spiritual, therefore, their children 
must be spirits, and not flesh and 
bones. This is the origin of our 
spiritual organization in Heaven. 
The spirits of all mankind, destined 
for this earth, were begotten by a 
father, and born of a mother in Hea- 
ven, long anterior to the formation of 
this world. The personages of the 
father and mother of our spirits, had 
a beginning to their organization, 
but the fulness of truth (which is 
God) that dwells in them, had no be- 
ginning; being "from everlasting to 
everlasting." (Psalm 90 : 2.) 

25. In the Heaven where our 
spirits were born, there are many 
Gods, each one of whom has his own 
wife or wives which were given to 
him previous to his redemption, while 
yet in his mortal state. Each God, 
through his wife or wives, raises up 
a numerous family of sons and daugh- 
ters ; indeed, there will be no end to 
the increase of his own children : for 
each father and mother will be in a 
condition to multiply forever and ever. 
As soon as each God has begotten 
many millions of male and female 
spirits, and his Heavenly inheritance 
becomes too small, to comfortably ac- 
commodate his great family, he, in 
connection with his sons, organizes a 
new worW, after a similar order to the 
one which we now inhabit, where he 
sends both the male and female 
spirits to inhabit tabernacles of flesh 
and bones. Thus each God forms a 
world for the accommodationofhisown 
sons and daughters who are sent 
forth in their times and seasons, and 
generations to be born into the same. 
The inhabiiants of each world are 
required to reverence, adore, and 
worship their own personal father 
who dwells in the Heaven which they 
formerly inhabited. 

26. When a world is redeemed 
from its fallen state, and made into a 
Heaven, all the animal creation are 
raised from the dead, and become ce- 
lestial and immortal. The food of 
these animals is derived from the 
vegetables, growing on a celestial 
soil ; consequently, it is not converted 
into blood, but into spirit which cir- 
culates in the veins of these animals ; 
therefore, their offspring will be 
spiritual bodies, instead of flesh and 
bones. Thus the spirits of beasts, of 
fowls, and of all living creatures, are 
the offspring of the beasts, fowls, and 
creatures which have been redeemed 
or raised from the dead, and which 
will multiply spirits, according to their 
respective species, forever and ever. 

27. As these spiritual bodies, in 
all their varieties and species, become 



numerous in Heaven, each God will 
send those under hisjurisdiction to take 
bodies of flesh and bones on the same 
world to which he sends his own sons 
and daughters. As each God is " The 
God of the spirits of all flesh," per- 
taining to the world which he forms ; 
and as he holds supreme dominion over 
them in Heaven, when he sends them 
into a temporal or terrestrial world, 
he commits this dominion into the 
hands of his sons and daughters, 
which inhabit the same. 

28. When the world is redeemed, 
the vegetable creation is redeemed 
and made new, as well as the ani- 
mal ; and when planted in a celestial 
soil, each vegetable derives its nour- 
ishment therefrom ; and the fluid, 
thus derived, circulates in the pores 
and cells of the vegetable tabernacle, 
and preserves it from decay and 
death ; this same fluid, thus circu- 
lating, forms a spiritual seed, which 
planted, grows into a spiritual vege- 
table ; this differs from the parent 
vegetable, in that it has no taber- 
nacle. This is the origin of spiritual 
vegetables in Heaven. These spiri- 
tual vegetables are sent from Hea- 
ven to the terrestrial worlds, where, 
like animals, they take natural taber. 
nacles, which become food for the 
sustenance of the natural tabernacles 
of the animal creation. Thus the 
spirits of both vegetables and ani- 
mals are the offspring of male and 
female parents which have been 
raised from the dead, or redeemed 
from a fallen condition, with the 
world upon which they dwelt. 

29. The number of the sons and 
daughters of God, born in Heaven 
before this earth was formed, is not 
known by us. They must have been 
exceedingly numerous, as may be 
perceived, by taking into considera- 
tion the vast numbers which have 
already come from Heaven, and 
peopled our planet, during the past 
six thousand years. The amount of 
population now on the globe, is es- 
timated in round numbers at one 
thousand million. If we take this 
estimation for the average number 
per century, during the seven thou- 

'sand years of its temporal existence,, 
it will amount to seventy thousand 
millions. During the early age of 
the world, there were many centuries 
in which the amount of population 
would fall short of this average; but 
during the Millennium, or the last 
age of the world, the population 
will, probably, far exceed this aver- 
age. Seventy thousand million, 
therefore, is a rough approximation 
to the number of inhabitants which 
the Lord destined to dwell in the 
flesh on this earth. It will be seen, 
from this estimation, that about 
seventy thousand million sons and 
daughters were born in Heaven, and 
kept their first estate, and were 
counted worthy to have a new world 
made for them, wherein they were 
permitted to receive bodies of flesh 
and bones, and thus enter upon their 
second estate. 

30. It must be remembered, that 
seventy thousand million, however 
great the number may appear to us, 
are but two-thirds of the vast family 
of spirits who were begotten before 
the foundation of the world : the 
other third part of the family did not 
keep the first estate. Add to seventy 
thousand million, the third part which 
fell, namely, thirty-five thousand mil- 
lion, and the sum amounts to one hun- 
dred and five thousand million which 
was the approximate number of the 
sons and daughters of God in Heaven 
before the rebellion which broke out 
among them. 

31. If we admit that one person- 
age was the Father of all this great 
family, and that they were all born of 
the same Mother, the period of time 
intervening between the birth of the 
oldest and the youngest spirit must 
have been immense. If we suppose, 
as an average, that only one year in- 
tervened between each birth, then it 
would have required, over one hundred 
thousand million of years for the same 
Mother to have given birth to this 
vast family. The law, regulating 
the formation of the embryo spirit, 
may, as it regards time, differ con- 
siderably from the period required for 
the formation of the infant tabernacle 



of flesh. Should the period between 
each birth, be one hundred times 
shorter than what is required in this 
world, (which is very improbable,) 
it would still require over one thou- 
sand million of years to raise up such 
a numerous progeny. But as hea- 
venly things are, in many respects, 
typical of earthly, it is altogether 
probable that the period required for 
the formation of the infant spirit, is 
of the same length as that required 
in this world for the organization of 
the infant tabernacle. 

32. If the Father of these spirits, 
prior to his redemption, had secured 
to himself, through the everlasting 
covenant of marriage, many wives, 
as the prophet David did in our world, 
the period required to people a world 
would be shorter, within certain lim- 
its, in proportion to the number of 
wives. For instance, if it required 
one hundred thousand million of years 
to people a world like this, as above 
stated, it is evident that, with a hun- 
dred wives, this period would be re- 
duced to only one thousand million of 
years. Therefore, a Father, with 
these facilities, could increase his 
kingdoms with his own children, in a 
hundred fold ratio above that of 
another who had only secured to him- 
self one wife. As yet, we have only 
spoken of the hundred fold ratio as 
applied to his own children ; but now 
let us endeavor to form some faint 
idea of the multiplied increase of 
worlds peopled by his grandchildren, 
over which he, of course, would hold 
authority and dominion as the Grand 
Patriarch of the endless generations 
of his posterity. If, out of the whole 
population of the first redeemed world, 
only one million of sons were re- 
deemed to the fulness of all the privi- 
leges and glory of their Father, they, 
in their turn, would now be prepared 
to multiply and people worlds the 
same as their Father, being made 
like him and one with him. While 
their Father, therefore, was peopling 
the second world, these million of re- 
deemed sons would people one mil- 
lion of worlds. Each of these worlds 
would be redeemed and glorified, and 

become celestial worlds or heavens. 
Thus there would be the " Heaven 
of Heavens" inhabited by the Grand 
Patriarch and those of the same order 
with him; secondly, there would be 
the two redeemed worlds or heavens 
inhabited by his children ; and, third- 
ly, there would be the one million of 
heavens inhabited by his grandchil- 
dren. We have only estimated, as 
yet, the second generation of worlds. 
If the estimate be carried slill further 
in the same ratio, it will be found 
that the number in the third genera- 
tion amounts to one billion three mil- 
lion and three worlds. The fourth 
generation would people over a tril- 
lion, and the fifth over a quadrillion 
of worlds; while the one-hundredth, 
generation would people more worlds 
than could be expressed by raising 
one million to the ninety-ninth power. 
Any mathematician who is able to 
enumerate a series of 595 figures, 
will be able to give a very close ap- 
proximation to the number of woilds 
peopled by the descendants of one 
Father in one hundred thousand mil- 
lion of years, according to the aver- 
age ratio given above. Now this is 
the period in which only one world 
could be peopled with one wife. 
While the Patriarch with his hundred 
wives, would multiply worlds on 
worlds, systems on systems, more 
numerous than the dust of all the 
visible bodies of the universe, and 
people them with his descendants to 
the hundredth generation of worlds; 
the other, who had only secured to 
himself one wife, would in the same 
period, just barely have peopled one 

33. Each father gives laws to his 
family, adapted to the degree of 
knowledge which they possess. The 
laws given to impart the ideas of 
right and wrong to infant spirits, are 
of a more simple nature than those 
ordained for the government of spirits 
after they have acquired this knowl- 
edge. Each law has its appropriate 
penalty affixed, according to the na- 
ture of the law and the amount of 
knowledge possessed by the beings 
whom it is intended to govern. The 



penalties or chastisements upon in- 
fant or youthful spirits, while learning 
to distinguish between virtue and 
vice, are not as severe as those in- 
flicted upon disobedient spirits who 
have already acquired these ideas. 
After having learned the nature of 
right and wrong in some things, laws 
will be given teaching them their 
duties towards their parents and to- 
wards each other as brother and sis- 
ter spirits, and towards the angels 
who are servants to their parents, and 
towards other Gods and their children 
and servants who reside in the same 
heaven. Also, some spirits will be 
many thousand years older than oth- 
ers ; and, therefore, if they have been 
diligent in observing the laws given 
to them, they will be far more intel- 
ligent than their younger brethren. 
For instance, Jesus, being " the First 
Born of every creature," would have 
many millions of years experience in 
advance of his younger brethren, pro- 
viding that they were all begotten by 
the same Father. Now those that 
were born soon after Him would have 
nearly the same amount of expe- 
rience. And it is reasonable to sup- 
pose that these spirits would be divi- 
ded into classes, according to their age 
and the knowledge they had gained 
through obedience to the laws of their 
father, and that lessons of instruction 
would be imparted to each class, and 
still higher laws be unfolded, to gov- 
ern them, and that as their knowledge 
increased so would their responsibil- 
ities also increase. 

34. The period of time required to 
educate spirits seems to have been 
of far greater duration than the period 
allotted to us in our second estate. 
Some of the older spirits must have 
existed millions of years in their first 
estate, before they were privileged to 
enter this world. Now during this 
vast period they must have had ample 
opportunity of becoming deeply 
learned in all the laws of spiritual ex- 
istence. Dwelling in the presence 
of their Father, and having access to 
all His servants, the angels, and the 
privileges of associating with all the 
Gods who resided in the same Hea- 

ven and who were of the same order 
as their Father, they must have had 
facilities for acquiring information far 
beyond anything enjoyed in this pro- 
bation. In that high and heavenly 
school they had the opportunities of 
inquiring of their Father all about the 
elements of which the worlds were 
constructed, and how these elements 
acted upon one another, and concern- 
ing all the infinity of laws which had 
been given to govern them in their 
action, their combinations, their 
unions, and their organizations ; and 
in fine, they must have been in- 
structed in all the art and science of 
world making. 

35. There were some things, how- 
ever, which these spirits could not 
learn while they remained in their 
first estate : they could not learn the 
feelings and sensations of spirits em- 
bodied in tabernacles of flesh and 
bones. An idea of these feelings and 
sensations could not be imparted to 
them by teaching, nor by any other 
means whatsoever. No power of 
language or signs could give them 
the most distant idea of them. An 
idea of those feelings and sensations 
can only be obtained by actual expe- 
rience. They might be described to 
them for millions of ages, and yet 
without being placed in a condition 
to experience them for themselves, 
they never could form any ideas con- 
cerning them. This may be illustra- 
ted by supposing an infant to be born 
in a dungeon where not the least ray 
of light was ever permitted to enter. 
This infant might grow up to man- 
hood with the Organs of vision per- 
fect, but he would have no idea what- 
ever of the sensation of seeing — he 
could form no conception of light or 
of the beauty of the various colors of 
light, though this sensation might be 
described to him for one hundred 
years, yet no power of language could 
convey to him the faintest idea of red 
or green, or blue, or yellow, or of 
anything else connected with the sen- 
sations produced by light. These 
feelings could only be learned by ac- 
tual experience ; then, and not till 
then, would he know anything about 



it. So, likewise, there are many j flesh and bones that can only be 
feelings and sensations arising from learned by experience, 
the intimate connexion of spirits with | (To be continued.) 



In the Revelation on Marriage, 
we are informed that there is never 
but one man on the earth at the same 
time who holds ihe keys to minister 
the ceremony of marriage for time 
and for all eternity, and to seal the 
same on earth with authority, so that 
it may be acknowledged and sealed 
in Heaven. The keys of authority 
are conferred by revelation, and by 
the holy annointing, upon the Prophet, 
Seer, and Revelator of the church, 
who is the President over all the 
saints throughout the world. In 
cases where it is inconvenient for 
him to attend, he has the authority to 
appoint others to officiate in his stead. 
Rut in all cases of this nature, he 
must be consulted by the parties, and 
his sanction be obtained. 

When a man who has a wife, 
teaches her the law of God, as re- 
vealed to the ancient patriarchs, and 
as manifested by new revelation, and 
she refuses to give her consent for 
him to marry another according to 
that law, then, it becomes necessary, 
for her to state before the President 
the reasons why she withholds her 
consent ; if her reasons are sufficient 
and justifiable and the husband is 
found in the fault, or in transgression, 
then, he is not permitted to take 
any step in regard to obtaining 
another. Rut if the wife can show 
no good reason why she refuses to 
comply with the law which was given 
unto Sarah of old, then it is lawful 
for her husband, if permitted by reve- 
lation through the prophet, to be 
married to others without her con- 
sent, and he will be justified, and 
she will be condemned, because she 
did not give them unto him, as Sarah 
gave Hagar to Abraham, and as 
Rachel and Leah gave Bilhah and 
Zilpah to their husband, Jacob. 

It is the duty of a man who takes 
another wife to look after her wel- 
fare and happiness, and to provide 
for her the comforts of life the same 
as for the first ; for the Scripture, in 
speaking of such a man, says, "If 
he take him another wife ; her food, 
her raimant, and her duty of mar- 
riage, shall he not diminish." (Exo- 
dus 21 : 10,) 

There is no particular rule, as re- 
gards the residence of the different 
branches of a family. It is very 
frequently the case that they all re- 
side in the same dwelling, and take 
hold unitedly and with the greatest 
cheerfulness, of the different branches 
of household or domestic business, 
eating at the same table, and kindly 
looking after each others welfare, 
while the greatest peace and har- 
mony prevail year after year. Their 
children play and associate together 
with the greatest affection as brothers 
and sisters ; while each mother ap- 
parently manifests as much kindness 
and tender regard for the children of 
the others, as for her own. And 
morning and evening, when the hus- 
band calls together his family to wor- 
ship the Lord and call upon his name, 
they all bow the knee, and, with the 
greatest union of feeling, offer their 
devotions to the Most High. 

It is sometimes the case that the 
husband provides for his wives sepa- 
rate habitations, as Jacob did for his 
four wives, each of whom had a 
separate tent. (See Genesis, 31 : 
33.) Where all the wives are 
equally faithful, the husband gene- 
rally endeavors to treat them all 
without partiality. 

Jealousy is an evil with which 
the saints in Utah are but seldom 
troubled : it is an evil that is not 
countenanced by either male or 



female ; and should any indulge such 
a passion, they would bring a dis- 
grace and reproach upon themselves 
which they could not easily wipe 
away. And indeed, it is very rare, 
that there are any causes for jealousy; 
for the citizens of that Territory 
think more of their virtue than they 
do of their lives. They know, that 
if they have any connections out of 
the marriage covenant, they not only 
forfeit their lives by the law of God, 
but they forfeit their salvation also. 
With such views resting upon the 
minds of both old and young, th« peo- 
ple have the greatest of confidence in 
each others integrity: they can entrust 
their wives and daughters, without 
any distrust, to the protection and 
care of their neighbors. Under the 
strict and rigid laws of virtue which 
prevail and are carried into general 
practice, wives are not in constant 
fear of the inconstancy of their hus- 
bands ; parents are not fearful of 
their children being seduced and 
their characters being destroyed ; 
neither are they fearful that their 
children will form contracts of mar- 
riage without their consent ; for such 
a thing is not allowed in the whole 
territory. Such a state of things 
actually existing, not in theory alone, 
but in general practice, removes 
every cause for jealousy, distrust, and 
want of confidence, and lays a broad 
and permanent foundation for peace 
and union. If a man ill-treats any 
one of his wives, he is looked upon 
as having violated the law of God, 
and it is difficult for him to recover 
from the disgrace. 

There are more quarrellings, and 
jealousies, and disunions, and evil 
speakings, in one week, among two 
thousand families, taken at random 
any where in the United States or 
England, than would be seen through, 
out all Utah Territory in five years. 
And there is more unvirtuous conduct 
practiced in one day in New York 
city, or Albany, or Buffalo, or Cincin- 
nati, or St. Louis, than would be prac- 
ticed in Utah in a thousand genera 
tions, unless they greatly degenerated 
from their present standard of morals. 

If the Gentile nations consider 
Patriarchal Matrimony "a mote" 
which has got into the Saints' eyes, 
let them, before they undertake to 
pluck it out, extricate the great 
beams from their own eyes, and then 
they will learn that what they sup- 
posed to be u a mote" is in reality a 
divine institution, which was prac- 
ticed by the most holy men that ever 
lived in ancient times under the sanc- 
tion and approbation of the Almighty. 

Tradition causes individuals and 
nations to "strain at a gnat and sical~ 
low a camel.'''' They cry out, as though 
they were frightened out of their 
senses, because a territory practices 
legal and lawful matrimony after the 
pattern set before them in the Scrip- 
tures ; but they can swallow down 
comparatively easy, without scarcely 
uttering a groan, the polluted wretch- 
ed, most filthy sinks of iniquity, that 
prevail to an alarming extent in all 
the large towns, cities, and seaports 
among the Gentile nations. One 
such den of polution, in ancient times, 
would have brought down the heaviest 
judgments of the Almighty upon the 
whole nation of Israel, until they 
irradicated the evil, root and branch, 
from their midst. Yes, even for one 
case of adultery, almost the whole 
tribe of Benjamin were destroyed, 
and that, too, by the command of God. 
(See 19, 20, and 21, chapters of 
Judges.) But now tens of thousands 
of public prostitutes may be found in 
one city such as New York, and 
ninety thousand in another like Lon- 
don, and yet the United States and 
England call themselves christian 
nations, and pretend to worship God 
with all these abominations under 
their notice. Are the nations justi- 
fied who suffer such great wickedr 
ness in their midst? Verily no. 

Can any one suppose that God has 
changed so that he does not look upon 
adulterous and unvirtuous practices 
now with the same degree of abhor- 
ence as he did anciently? If for one 
sin of this description, twenty-five 
thousand Benjaminites, together with 
their wives and little children were 
destroyed by the command of God, 



what must be the fierce wrath and 
terrible judgments laid up against 
modern Christendom who have suf- 
fered these abominations to prevail 
among them, not in a few isolated 
cases existing for a moment, but in 
hundreds of thousands of cases, where 
public prostitutes swarming forth from 
their deathly hellish dens, like so 
many venomous serpents, have cor- 
rupted nations and generations for 
centuries and for ages ! 

Let this nation put these evils from 
their midst; let them enact strict 
laws to protect the virtue of the 
country; let the heaviest penalties be 
inflicted upon all public prostitutes, 
and upon all those who encourage 
the same, either by precept or exam- 
ple ; let the priests and the people, 
the rulers and the ruled, clothe them- 
selves in sackcloth and weep before 
the Lord for the sins of the nation, 
which have reached unto the heavens 
and cry aloud for vengeance ; let them 
cleanse the land and wipe out of ex- 
istence these soul-destroying abomi- 
nations : then let them teach Utah 
virtue, and their precepts will be 
heard and their admonitions received; 
then will the valiant-hearted sons and 
daughters of the Mountain Territory 
believe that there is virtue still left in 
the land ; and then shall the nation 
find favor in the sight of heaven, and 
rise up in strength, in power, in glo- 
rious majesty, and extend their do- 
minions east, west, north, and south, 
and shall rule in triumph and ever- 
lasting honor unto the ends of the 
earth. But until then let them hide 
their faces in shame and blush in 
deep silence at the floodgates of in- 
iquity which pour forth their torrents 
of corruption and death in all parts of 
the land. 

Why do the Saints marry for all 
eternity as well as for time? Be- 
cause both male and female expect 
to have a resurrection from the dead, 
and wish to enjoy each others soci- 
ety in the capacity of husbands and 
wives in the eternal worlds. Do the 
saints believe that all those who have 
been husbands and wives in this life 
will enjoy that relationship after the 

resurrection ? No ; they do not be- 
lieve that any will enjoy that privi- 
lege excepting those who have been 
married by the word of the Lord, and 
by his authority for eternity. When 
a man and woman enter into matri- 
monial contracts and covenant to be 
each others companion until death, 
they have claim upon each other for 
this life only; when death comes, 
their marriage contracts and cove- 
nants expire ; and in the resurrection, 
however much they may desire to 
enjoy themselves in all the endearing 
relationships of husband and wife, 
they will find that their contracts and 
covenants which were made for lime 
only, give them no title to each other 
in eternity. Therefore, they will not 
be permitted under any conditions 
whatever to live together as husband 
and wife. But can they not renew 
their contracts and be married again 
in that life ? No ; for Jesus says, 
"In the resurrection they neither 
marry nor are given in marriage, but 
are as the angels of God in heaven." 
(Matthew 22 : 30.) Those who have 
not secured their marriage for eter- 
nity in this life, can never have it at- 
tended to hereafter ; therefore, if they 
should through faithfulness even be 
saved, yet they would be no higher 
than the angels, and would be com- 
pelled to live separately and singly, 
and consequently without posterity, 
and would become servants to all 
eternity, for those who are counted 
worthy to become kings and priests, 
and who will receive thrones and 
kingdoms, and an endless increase of 
posterity, and inherit a far more ex- 
ceeding and eternal weight of glory. 
Such will need myriads of servants 
as their kingdoms and dominions in- 
crease ; and the numbers requisite 
will be found among those who kept 
not the higher law, but still rendered 
themselves worthy of an inferior re- 

The first marriage we have on 
record, is that of our first parents. 
After the Lord had formed Eve, He 
" brought her unto the man. And 
Adam said, This is now bone of my 
bones, and flesh of my flesh : she 



shall be called woman, because she 
was taken out of man. Therefore 
shall a man leave his father and his 
mother and shall cleave unto his wife, 
and they shall be one flesh." (Gen. 
2 : 22-24.) Here was a marriage in 
which the Lord in person officiated — 
a marriage between two immortal 
beings. Both Adam and Eve were 
so organized that death had no do- 
minion over their bodies ; they were 
capable of living forever and ever. 
Death was not in the organization ; 
it came into the world by transgres- 
sion ; it was an enemy — a usurper — 
an evil which man brought upon him- 
self, or as Paul says, " By one man 
sin entered into the world, and death 
by sin." (Rom. 5 : 12.) If sin had 
not entered our world, death never 
would have been known in this crea- 
tion ; consequently our first parents 
would have been living this day as 
fresh, and as fair, and as full of all 
the vigor and strength of immortality, 
as in the morn of creation ; millions 
of ages would have produced no effect 
upon their immortal systems ; they 
would have been as durable as the 
throne of Jehovah, and as lasting as 
eternity itself. Remember, then, that 
when the Lord gave Eve to Adam, 
He gave an immortal woman to an 
immortal man : He made them one 
flesh, not for time, not for any definite 
period of duration, not till death — for 
that monster was not in the creation, 
which was then newly formed and 
pronounced " very good" — but He 
joined them in one, as one flesh, to 
be indissolubly united while eternal 
ages should roll on, or God himself 

But man, through disobedience, 
opened the gates to the enemy ; death 
enters armed with horrible ven- 
geance, and with a ghastly smile seats 
himself upon the throne of the new 
world, and clad with frightful majesty 
proclaims himself'' The King of Ter- 
rors-" All things feel his withering 
touch ; all nations and generations 
are prostrated in the dust ; ruin and 
desolation follow in his train ; the 
whole creation groan beneath the 
grasp of his tyrant hand, Under his 

direful reign our first parents were 
banished from the presence of their 
Creator — were disinherited from the 
garden of Eden — were subjected to 
labor and toil to procure food from 
the ground, cursed for man's sake. 
The seeds of death were combined 
with the very soil ; they organized 
themselves in every vegetable ; they 
were mixed in all species of food de- 
rived from the ground ; all the ani- 
mal creation, with man himself, par- 
took thereof; and death thus took a 
firm hold upon every living being ; 
the immortal bodies of Adam and Eve 
received the fatal curse — they yield- 
ed — they sank — they died — their bo- 
dies returned to dust. 

But what was lost by the fall, was 
restored through Jesus Christ. Did 
the original sin bring a curse upon 
the earth ? The atonement redeems 
from that curse and restores this cre- 
ation to its primeval beauty, goodness, 
and glory. Did that sin tear asunder 
body and spirit, destroy the immortal 
workmanship of the Creator, prostrate 
it low in the dust ? The redemption 
which is in Christ will restore " bone 
to bone," limb to limb, and joint to 
joint ; while flesh, sinews, and skin, 
will be restored to their original po- 
sition ; the spirit be restored to its 
body, and the body be restored to im- 
mortality. Did death tear asunder 
husband and wife, divorce that which 
God had joined together as "one 
flesh," immortal and eternal in its 
nature ? The atonement of Christ 
will repair the breach, will restore 
the immortal Eve to the immortal 
Adam, will join them again as one 
flesh, never more to be separated, 
and will again let the lawful husband 
enjoy the society of his lawful wife. 

This restoration of Eve to Adam 
in the resurrection will require no 
new ceremony of marriage ; for they 
were never legally divorced ; the fall 
was not a divorce, for they lived for 
centuries in their mortal state as hus- 
band and wife ; the death of the body 
was not a divorce, but only a separa- 
tion for a season ; consequently, they 
were husband and wife in the spirit- 
ual state between death and the re- 



surrection ; there is nothing con- 
nected with the resurrection which is 
calculated to divorce; on the contrary, 
the resurrection, instead of being a di- 
vorcing or separating power, is a re- 
storing or uniting power : therefore, 
Adam and Eve will not need to be 
married after the resurrection, for 
there never will be one moment, from 
the time of their marriage in the 
Garden of Eden to the endless ages 
of eternity, that they will cease to be 
legally husband and wife. 

If the Lord had waited until after 
the fall before he solemnized the 
marriage of our first parents, and then 
had joined them as husband and wife 
only until death ; when the time run 
out and death came, the marriage 
contract would have been no longer 
binding, and they would have ceased 
from that moment to be lawfully hus- 
band and wife ; and as there is no 
marrying after the resurrection, they 
would have remained to all eternity 
in a single state. 

If the Lord should fail to restore to 
Adam his wife after the resurrec- 
tion, then the redemption through 
Christ would not be as broad as the 
fall. That which was joined as "one 
flesh" by the Lord Himself was put 
asunder, but not divorced by the en- 
emy death ; if Christ does not restore 
that which the enemy has taken away, 
then the redemption is incomplete ; 
then death would have greater power 
than He who holds the " keys of 
death," which would be unscriptural 
and absurd. Christ has power over 
the devil, and the devil has power 
over death. (See Heb. 2 : 14.) And 
Christ will destroy the works of the 
devil from the earth, and death and 
hell will be banished to the lake of 
fire and brimstone, and our first pa- 
rents, being delivered from these en- 
emies, will he as immortal as they 
were on their bridal day. 

The union of these two immortal 
beings in the marriage covenant, was 
for the purpose of lawfully multiply- 
ing their species ; for the first great 
command given to man was to "be 
fruitful, and multiply and replenish 
the earth-" And it pleased God that 

man should obey this important com- 
mand only through the marriage or- 
dinance. All other associations of 
the sexes, as we have already proved, 
were under the severest penalties 
forbidden. It must be recollected 
that when this great command was 
given, and when they were joined 
as one flesh for the purpose of obey- 
ing it, they were immortal both body 
and spirit. They did not obey this 
command while in their immortal 
state ; they fell from immortality to 
mortality, after which they began to 
multiply their fallen species upon the 
earth. If they had complied with 
the command before the fall, it would 
have been impossible for them to 
have raised up children of mortal flesh 
and bones, subject to death. Mortal 
children could not spring from im- 
mortal parents. 

Is it possible for immortal beings 
to multiply? If it is not, then why 
did God give such a command to the 
immortal male and female ? It may 
be said that they fulfilled the design 
embraced in the command after they 
through transgression became mortal; 
but did God command them to sin, 
and fall, and become mortal, in order 
to raise up mortal posterity that the 
first command might be obeyed and 
made honorable 1 Would He com- 
mand them to disobey one law in or- 
der to keep another ? If they could 
not have multiplied while immortal, 
it was absolutely necessary that they 
should break one law to obey another. 
But, on the other hand, if they could 
have multiplied while immortal, then 
their posterity would of necessity 
have been immortal also ; otherwise, 
death would have entered the world 
without sin, which no one for a mo- 
ment could believe. Who then can- 
not easily see that the very existence 
of mortal man on this earth depended 
on the fall ? Who so dull of appre- 
hension that he cannot perceive that 
if our first parents had not fallen, we, 
as mortal beings, could have had no 
existence 1 Mortal children of flesh 
and blood could not have been born. 
After our first Parents had become 
fallen, and consequently mortal, it 



was impossible for them to obey the 
command to multiply as immortal 
beings and raise up immortal chil- 
dren. It is true, they could offer a 
substitute of a mortal posterity, sub. 
ject to death, instead of an immortal 
one ; but would the Lord accept such 
a substitution, as sufficient to an- 
swer the ends of the great command, 
given to them as immortal beings ? 
Would He consider the command 
honored and fulfilled, by being pre- 
sented with a fallen, deathly, corrupt, 
mortal race, instead of an immortal, 
heavenly race, blooming in all the 
freshness of eternal life? If God 
will not be satisfied with such a sub- 
stitution, would it be any thing more 
than reasonable that He should de- 
vise a plan by which our first Parents 
could be restored to immortality, and 
to the earth, and again be placed in 
a condition to multiply their species 
as immortal beings? Can they ever 
obey that law, so as to answer the 
end and design for which it was 
given, unless they shall, as immortal 
beings, " Multiply and Replenish the 
earth" with an immortal posterity? 
God will not suffer the fall of man to 
thwart the great and eternal purpose 
he had in view in that command. 
The redemption through Christ was 
intended to restore both male and 
female to immortality, that what they 
lost by the fall might be regained. 
If the fall deprived them of the 
power of raising up an immortal 
posterity, the redemption will restore 
that privilege, or else it will be in 
complete. Adam must, therefore, 
have restored to him his beloved 
wife — his immortal Eve ; and they 
must be placed upon the New Earth, 
redeemed from the effects of their 
transgression, where they will " Mul- 
tiply and replenish " the same with 
immortal children, as they were com- 
manded to do in the first place, but 
failed, because of transgression. 
Thus will God show to all his crea- 
tions, that the enemy has not defeat- 
ed His designs and purposes, but 
that they will all be fulfilled and ac- 
complished, and that the Devil who 
sought to overthrow them, has, him- 

self, been defeated and banished from 
this creation into his own place. 

If our first Parents were married 
for eternal ages, for the purpose of 
multiplying an immortal offspring, 
we cannot for one moment suppose 
that there will ever a period arrive 
throughout all future duration, when 
they will cease to obey this command. 
Hence their own sons and their own 
daughters, aside from their grand- 
children, will be as numerous as the 
dust of the earth, or in other words, 
there will be no end to their increase. 
At the average rate of one per year, 
in a thousand million of years, they 
would people an earth as large as 
this with their own sons and daugh- 
ters : and if we let our minds stretch 
still further into the future ages of 
eternity, we can say, with confidence, 
that the period will arrive, when 
their own children, without reckon- 
ing their (childrens') descendants, 
will be sufficiently numerous to peo- 
ple as many worlds as have been 
discovered by the aid of the most 
powerful telescopes ; and we can 
say of them, that " Of the increase 
of their government," or of their 
kingdoms, " there will be no end." 

But was the command to multiply 
limited to our first Parents ? No ; it 
extended to their posterity also. If 
the command required immortal Pa- 
rents to multiply, it surely would re- 
quire the same things of the children ; 
but it may be said, that through the 
transgression of the Parents the chil- 
dren are born mortal, and therefore, 
that they have not the privilege of rais- 
ing up an immortal posterity. But it 
must be recollected, that the same 
sin which prevents the children, also 
prevented the first parents from ful- 
filling that command ; and the same 
redemption which redeems the pa- 
rents, also redeems the children, and 
restores them all to immortality. 
Therefore, if the children have been 
married for eternity, as well as for 
time, by the authority of God, the 
same as their first Parents were, they 
will, with them, raise up, after the 
resurrection, an endless posterity of 
immortal beings. In this manner, 



the children, as well as the parents, 
are placed in a redeemed condition, 
wherein they can eternally obey the 
command to multiply. 

But those who do not, in this life, 
enter into the eternal covenant of 
marriage, after the pattern set by the 
first immortal pair, can never obey 
the first great command. If any 
shall say that they obey that in this 
life, to them we reply, that a fallen, 
corrupt, mortal posterity, will never 
be accepted, as sufficient to answer 
the ends of that great law which 
was given to man in his immortal 
state. Immortal beings only can obey 
that law acceptably, according to the 
real design and purpose which the 
Lord had in view. They, therefore, 
who enter not into the everlasting 
covenant of marriage, can never obey 
that law ; and because they have not 
placed themselves in a condition to 
obey it, they will find in the resurrec- 
tion, that they have no lawful compan- 
ions, and cannot enjoy the same ful- 
ness of glory as their first Parents, and 
as others who have been joined by 
the Lord eternally as one flesh. 
They, therefore, must be numbered 
with the angels who do not keep the 
law ; while those who do keep it, 
will sit upon thrones of judgment 
and will judge those angels and make 
them their servants, and they shall 
serve them throughout endless gene- 
rations forever and ever, for angels 
have no power to enlarge themselves 
by an increase of posterity. But to 
those who keep the law through the 
eternal covenant of marriage, shall ho- 
nor, and glory, and dominion, and eter- 
nal lives, be added to endless ages in 
worlds without end. By such shall 
worlds be peopled with their own 
sons and daughters ; and their eter- 
nal kingdoms shall be multiplied as 
the stars of Heaven which no man 
can number. By such shall God be 
glorified, in the continuation of His 
works, in the extension of the Uni- 
verse, in the redemption and glorifi- 
cation of worlds, and in the increase 
of intelligent, immortal, Godlike 
beings who inherit all the fulness of 
His own great perfections. 

No uninspired man has authority 
from God to join together the male 
and female in the marriage covenant. 
Marriage is an ordinance of God, and 
we read that " What God hath joined 
together let not man put asunder." 
(Matthew 19: 6.) Where man 
usurps authority to officiate in the 
ordinance of God, and joins together 
the sexes in marriage, such unions 
are illegal in the sight of God, though 
they may be legal according to the 
laws and governments of men. The 
power to officiate in the ordinances 
of God has not been upon the earth 
since the great apostacy, until the 
present century. Something like 
seventeen centuries have passed 
away since the authority was lost on 
the eastern hemisphere to administer 
in any of the ordinances of God. 
During that long period marriages 
have been celebrated according to the 
customs of human governments, by 
uninspired men, holding no authority 
from God; consequently, all their 
marriages, like their baptisms, are 
illegal before the Lord. Point out to 
us a husband and wife that God has 
joined together from the second cen- 
tury of the christian era until the 
nineteenth, if any can. Such a phe- 
nomenon cannot be found among 
Christians or Jews, Mahometans or 
Pagans. All are without prophets 
or inspired men — all are without di- 
vine authority : none have had power 
to seal on earth the marriage 'cov- 
enant that it might be sealed in hea- 
ven ; none during that long period 
have heard the voice of the Lord 
commanding them to officiate in those 
sacred ordinances. 

Marriages, then, among all nations, 
though legal according to the laws of 
men, have been illegal according to 
the laws, authority, and institutions 
of Heaven. All the children born 
during that long period, though legit- 
imate according to the customs and 
laws of nations, are illegitimate ac- 
cording to the order and authority of 
Heaven. Those things which are 
performed by the authority of men, 
God will overthrow and destroy, and 
they will be void and of no effect in 



the day of the resurrection. A!l 
things ordained of God and performed 
and sealed by His authority, will re- 
main after the resurrection. That 
which is of man, will be of no force 
or authority after death ; that which 
is of God, will endure forever. Re- 
publics and kingdoms, thrones and 

empires, principalities and powers, 
and all things else of human origin, 
shall be cast down and destroyed and 
vanish away like " the dream of a 
night vision ;" but all things sealed 
on earth and in Heaven, shall abide 
forever and have no end. 

(To be continued.) 




By the principal Booksellers in the United Stales and Great Britain* 

$1 25. 
It 25. 

!1 50, 

The Book of Mormon — morocco extra, $2; grained roan, $1. 

The Book of Mormon in Welsh (Llyfr Mormon) — grained roan, 

The Book of Mormon in Danish (Mormons Bog) — grained roan, !j 

The Book of Mormon in French (Le Livre de Mormon) — $1 25. 

The Book of Mormon in German (Das Buck Mormon — $1 25. 

The Book of Mormon in Italian (11 Libro di Mormon) — grained roan, $1 50. 

The Book of Doctrine and Covenants — morocco extra, $2; calf, gilt edges, 
grained roan, 95 cts. 

The Book of Doctrine and Covenants in Welsh (Athrawiaeth a Chyfammodau)— 
grained roan, $1 25. 

The Pearl of Great Price, 30 cts. 

Hymn Book — morocco extra, $1 25; calf, gilt edges, 80 cts; calf, 60 cts; roan em- 
bossed, 50 cts. 

Voice of Warning — morocco extra, $1 25; calf, 80 cents; cloth, 50 cents. 

The Government of God — 50 cents. 

Spencer's Letters — morocco extra, $1 25; calf, 80 cents; cloth, 50 cents. 

The Millennial Star, (vol. XV,) weekly, 5 cents. 

L'Etoile du Deseret, (monthly at Paris,) 10 cents. 


O. Pratt's Works, &c, bound, $1 50. 

Divine Authority; or was Joseph Smith sent of God! — 10 cents. 

Remarkable Visions — 10 cents. 

Divine Authenticity of the Book of Mormon — 6 parts, 10 cents each*. 

Kingdom of God — parts 1, 2, and 3, 5 cents each. 

Do do part 4, 10 cents. 

New Jerusalem; or, the Fulfilment of Modern Prophecy — 15 cts. 
Reply to " Remarks on Mormonism " — 10 cts. 
Absurdities of I m materialism— 20 cts. 

Great First Cause ; or, The Self-moving Forces of the Universe— 10 cts. 
The Seer, (monthly,) 10 cts, cr, $1 per year, in advance. 


Figure and Magnitude of Spirits 33 

The Pre-existence of Man. 37 

Celestial Marriage 41 

Catalogue of Works 48 


Edited and Published by Orson PnATT, 
at $1 per annum, invariably in advance, 

All ye inhabitants of the world, and dwellers on the earth, See Ye, when He 
Mftcth up an Ensign on the Mountains. — Isaiah .win, 3. 

Vol. I. 

APItIL, 1853. 

No. 4. 


( Continued.) 

36. There are two different kinds 
of knowledge : one kind is obtained 
from reason and reflection, of which 
self-evident truths are the foundation ; 
the oilier kind is gained by sensation 
or experience. The ideas relating 
to the first kind are obtained by com- 
paring truth with truth ; hence they 
aie acquired by spirits in this man- 
ner, and can be communicated to 
them independant of experience. 
The ideas of the latter kind cannot 
be obtained by reasoning or reflec- 
tion ; lhe> can only be learned by ex- 
perience. Spirits, therefore, can ad- 
vance to the highest degree ot knowl- 
edge in some things, while in others 
they must remain in ignorance until 
they are placed in circumstances to 
learn them by experience. Now 
there are many experimental truths 
which are ju*t as necessary to be 
learned as truths of a different nature, 
and without the knowledge of which 
an intelligent being could never be 
perfected in happiness and glory; 
hence it becomes necessary that these 
spirits should enter bodies of flesh and 
bones, that they by experience may 
learn tilings which could not be 
learned in the spiritual state. None 
of these spirits are permitted to have 
tabernacles of flesh if they have vio 
!ated the laws of »heir first estate and 

altogether turned therefrom ; for if 
they will not abide in the laws of the 
spiritual state and hold sacred the 
knowledge the rein gained, their Father 
will not entrust them with the know], 
edge to be gained in the second es- 
tate. If they keep not the first es- 
tate, they will not be permitted to 
enter upon (he second; and this is 
their torment because they are held 
back and are prohibited from advan- 
cing in knowledge and glory with the 
rest of the family who have been 

37. That there has been a rebel. 
lion among these spirits, is evident 
from the Scriptures. The Apostle 
John says, "And there appeared 
another wonder in Heaven ; and be- 
hold a gieat red dragon, having seven 
heads and ten horns, and seven 
crowns upon his heads. And his 
tail drew the third part of the stars 
of Heaven, and did cast them to the 
earth." "And there was war in 
Heaven: Michael and his angels 
fought against the dragon ; and the 
dragon fought and his angels, and 
prevailed not; neither was their 
place found any more in Heaven. 
And the great dragon was ca-t out, 
that old Serpent, called the Devil, 
and Satan, which deceiveth the whole 
world : he was cast out into the earth, 



and his angels were cast out with 
him." (Rev. 12; 3, 4, 7, 8, 9.) 
The name of the being who headed 
this rebellion, was called, " Dragon," 
"Serpent," «-Devil," or ''Satan;" 
the place where the war commenced, 
was Heaven : the persons, engaged 
with the Devil were "his angel?," 
called "the stars of Heaven": the num- 
ber of Satan's army was "the third 
part of the stars of Heaven" or of 
"the angels," the other two thirds 
were headed by Michael : the Devil's 
army were banished (rom Heaven to 
the earth. Some, perhaps, may 
imagine that these angels were 
beings who had been redeemed from 
some former world, and afterwards 
rebelled ; but if this were the case, 
they would not be evil spirits, but 
would be evil beings, having flesh 
and bones, and consequently would 
be unable to enter into the taberna- 
cles of human beings ; but as many 
of them frequently have entered into 
one person, it shows most clearly 
that they are spirits. Others, per- 
haps, may imagine that these fallen 
angels are the spirits of evil men 
who have died on some former world, 
and whose bodies have never been 
raised ; but this conjecture would not 
harmonize with the plan, pursued in 
regard to the wicked of this creation 
who are all to be raised from the 
dead and their spirits and bodies to 
be reunited ; neither would it har- 
monize with the testimony of the 
Apostle Jude who says, " The angels 
which kept not their first estate, but 
left their own habitation, he hath re- 
served in everlasting chains under 
darkness unto the judgment of the 
great day." (Jude, verse 6.) Thi9 
passage proves that fallen angels are 
those who were on trial in their first 
estate. Angels do not receive fleshly 
bodies until they enter their second 
estate, consequently those in the first 
estate must be spirits. That these 
angels were spirits, pertaining to this 
creation, and not to a former one, is 
shown from the fact, that they are 
reserved " in chains under darkness 
unto the judgment of the great day." 
If they had lived in a first estate, 

preceeding the one where our spirits- 
were on trial, then they would have 
been judged on a previous world . 
but their judgment day has not yet 
come, but will come al the end of the 
earth, or at the time when the wicked 
of this world are judged. If, then, 
they are to receive a judgment in 
connection with the inhabitants of 
this earth, they must have formed a 
portion of the same family in the 
first estate, and did not have an origin 
anterior to the family, designed for 
this earth. 

38. Having learned that there has 
been war in Heaven, let us next in- 
quire, at what period this war ended ? 
It is very plain that the war must 
have been raging in Heaven after 
the earth was formed ; for when the 
Devil and his angels were cast out 
of Heaven, they were banished to 
our earth, consequently the earth 
was formed and in existence at the 
close of the war in Heaven. The 
Devil was on the earth at the time 
Adam and Eve were in the garden : 
it was he that lied to Eve and de- 
ceived her ; hence, he is called " a liar 
from the beginning " or " the father 
of lies." Now whether he and his 
angels had, at that early period, been 
cast out of Heaven upon the earth, 
is not, in the English version of the 
Bible, clearly revealed. If they had 
not at the period of the fall of Adam, 
already received their banishment 
from heaven, the Devil must, at least, 
have come, by permission, to this 
earth, and entered into the garden ; 
and if his expulsion had not, at that 
time, taken place, he would, after 
having accomplished his evil designs 
in bringing about the fall of man, 
have returned again to his armies in 
Heaven to encourage them in their 
unholy and malicious warfare. But 
from the testimony, in the revelations 
which God gave through Joseph 
Smith, the prophet, we are informed 
that Adam was Michael. It is rea- 
sonable, therefore, to suppose, that 
Michael who headed the armies in 
Heaven against the Devil's forces 
would continue the command until the 
close of the war or until the Devil's army 



were banished to the earth* To have 
left his post, and resigned his com- 
mand before the enemy was over- 
come, would have been only a partial 
victory, and the trial in the first estate 
would have been incomplete. Noth- 
ing short of a full discomfiture of the 
enemy's forces and their banishment 
from Heaven, would have rendered 
the victory complete ; nothing short 
of this, would have entitled them to 
the praise of having kept their first 
estate. It is plain, therefore, that 
the war in Heaven had ended, before 
Michael left Heaven, and entered a 
body of flesh and bones under the 
name of Adam. 

39. When did this war in Heaven 
commence ? All the light we have 
upon this question is contained in 
modern revelations, and in those an- 
cient revelations which have been re- 
vealed anew through Joseph the Seer. 
We quote the following from the book 
of Abraham: "Now the Lord had 
shown unto me, Abraham, the intel- 
ligences that were organized bef< re 
the world was; and among all these, 
there were many of the noble and 
great ones; and God saw these souls 
that they were good, and he stood in 
the midst of them, and he said, these 
I will make my rulers ; for he stood 
among those that were spirits, and he 
saw that they were good; and he said 
unto me, Abraham, thou art one of 
them, thou wast chosen before thou 
wast born. And there stood one 
among them that was like unto God, 
and he said unto those who were with 
him, we will go down, for there is 
space there, and we will take of these 
materials, and we will make an earth 
whereon these may dwell; and we 
will prove them herewith, to see it 
they Will do all things whatsoever the 
Lord their God shall command them; 
and they who keep their first estate, 
shall be added upon ; and they who 
keep not their first estate, shall not 
have glory in the same kingdom with 
those who keep their first estate ; and 
they who keep their second estate, 
shall have glory added upon their 
heads forever and ever. And the 
Lord said, who shall I send? And 

one answered like unto the Son of 
Man, here am I, send me. And 
another answered and said, here am 
I, send me. And the Lord said, I 
will send the first. And the second 
was angry, and kept not his first es- 
tate, and, at that day, many followed 
after him. And then the Lord said, 
let us go down ; and they went down 
at the beginning, and they organized 
and formed (that is, the Gods) the 
Heavens and the earth. And the 
earth, after it was formed, was empty 
and desolate, because they had not 
formed anything but the earth ; and 
daikness reigned upon the face of the 
deep, and the spirit of the Gods was 
brooding upon the faces of the water." 
In this divine history, we are informed 
that the rebellion commenced at the 
time that the heavenly host were 
counseling together, concerning the 
formation of this earth and the peo- 
pling of the same. The rebellion, 
therefore, must have been raging from 
the time of the holding of this grand 
council, until the foundations of the 
earth were laid, and probably too 
for some time after ; but it must have 
been some time during the period 
between the beginning of this crea- 
tion and the completion of the same, 
preparatory to the reception of Mi- 
chael or Adam, that Satan and his 
army were overcome and banished to 
the earth. How long the period was, 
intervening between the time of hold- 
ing the council and the beginning of 
this creation, is not revealed ; it may 
have been only a very short period, 
or it may have been millions of years. 
And again, how long it was from the 
commencement of the creation, until 
Satan was cast out, is not revealed ; 
because we do not know the length 
of time included in each day's work, 
pertaining to the creation ; neither do 
we know on which of ;hese days or 
periods he was cast out. 

40. The cause of Satan's rebel- 
lion is more fully described in the in- 
spired translation of the book of 
Genesis, as revealed by Joseph the 
Seer. We give the following quota- 
tion : "And I, the Lord God, spake 
unto Moses, saying, that Satan, whom 



thou hast commanded in the name of 
mine Only Begotten,* is the same 
which was from the beginning; and 
he came before me saying, behold me. 
send me, 1 will be thy son, and I will 
redeem all mankind, that one soul 
shall not be lost, and surely I will do 
it: wherefore give me thine honor. 
But behold, my beloved Son, which 
was my beloved and chosen from the 
beginning, said unto me, Father, thy 
will be done, and the glory be thine 
forever. Wherefore, because that 
Satan rebelled against me, and sought 
to destroy the agency of man. which 
I, the Lord God, had given him, and 
also, that I should give unto him mine 
own power, by the power of mine 
Only Begotten I caused that he should 
be cast down; and he became Satan, 
yea, even the devil, the father of all 
lies, to deceive and to blind men, and 
to lead them captive at his will, even 
as many as would not hearken unto 
my voice. And now the serpent was 
more subtle than any beast of the 
field which I, the Lord God, had 
made. And Satan put it into the 
heart of the serpent, (for he had 
drawn away many after him,) and he 
sought also to beguile hve, for he 
knew not the mind of God : where- 
fore, he sought to destroy the world, 
yea, and he said unto the woman, 
yea, hath God said ye shall not eat of 
every tree of the garden, (and he 
spake by the mouth of the serpent,) 
but of the fruit of the tree which thou 
beholdest in the midst of the garden, 
God hath said, ye shall not eat of it, 
neither shall ye taste it, lest ye die. 
For God doth know that in the da\ 
ye eat thereof, then your eyes shall 
be opened, and ye shall be as Gods, 
knowing wood and evil." From the 
quotation which we have given from 
the Book of Abraham, it is shown 
that the council, where this rebellion 
first staited, was held before the earth 
was made. And in this last quota- 
tion from Genesis, we learn some of 

• For the contest which Moses had with 
the devil, see a revelation which was given 
to Moses, previous to his writing the book of 
Genesis, published in "The Pearl of Great 

the causes .which excited the revotL 
It seems that Satan had proposed a 
plan \o "redeem all mankind, that one 
soul should not be lost;" and believ- 
ing that his plan was superior to any 
other suggested in the council, he was 
determined to carry it into effect at 
all hazards ; hence, he said to the 
Lord, "surely I will do it; wherefore 
give me thine honor." 

41. If Satan had been permitted 
to carry out his plan, it would either 
have destroyed the agency of man, so 
that he could not commit sin ; or it 
would have redeemed him in his sins 
and wickedness without any repent- 
ance or reformation of life. If the 
agency of man were destroyed, he 
would only act as he is acted upon, 
and consequently he would merely be 
a machine ; and bis actions would 
have neither merit or demerit, so tar 
as he was concerned, and could 
neither be punished nor rewarded, 
and would produce neither misery 
nor joy. Destroy the agency of man, 
and you oestroy the mainspring of 
his happiness. Again, take away the 
agency of man, and you deprive him 
of hi» intelligence ; for intelligence is 
the original force or cause of actions ; 
it is a self-moving force ; and all ac- 
tions, resulting from such a force, 
must necessarily be free. If, there- 
fore, the agency of man or his free- 
dom of action be destroyed, you des- 
troy his sell-moving force ; and if you 
deprive him of such force, you deprive 
him of intelligence ; therefore, agency 
is essential to the very existence of 
intelligence. This truth is clearly 
revealed in a revelation given to 
Joskph the Seer, which reads as fol- 
lows : ''All truth is independent in 
that sphere in which God has placed 
it, to act for itself, as all intelligence 
also, otherwise there is no existence. 
I'ehold, here is the agency of man." 
(Doc. and Cov., sec. 83, par. 5.) 
The plan proposed by the devil, while 
ne was yet in his first estate or in 
Heaven, was to destroy the agency of 
man, thereby depriving him of the 
intelligence which God had given to 
him, and by this process man would 
be unable to do, of his own accord, 



either good or evil ; and Satan thought 
that he could thus "redeem all man 
kind, that not one soul should lie lost." 
He did not perceive that man, re- 
deemed after his plan, would he a 
perfect idiot, without the least glim 
mering of intelligence. 

Some, perhaps, may think we have 
misrepresented the intentions of 
the devil; for they can scarcely be- 
lieve, him to be so profoundly ignorant 
as to propose a plan which would, in 
its very nature, destroy the intelli- 
gence or knowledge of the human 
race. Such, perhaps, may argue that 
it is more reasonable to suppose tha: 
the devil intended to leave them to 
their agency, so far as doing good or 
evil is concerned ; and that thus their 
intelligence would be retained ; but 
that he designed to redeem them 
from the effects of their sins with nit 
any exercise of their agency in the 
act of repentance or reformation. 
Such a plan, we admit, would thwart 
the ends of justice, and would admit 
unholy and sinful beings into the 
kingdom of God; .such beings would 
be redeemed in all their sins and 
would still be determined to pursue a 
sinful course. And such characters 
would turn a Heaven into a hell, ami 
m:ike themselves miserable, and also 
all others with wh >m they were as 
sociated. But such a plan, though i> 
destroys justice, does not destroy the 
agency of man. It is true, that it 
redeems him without the exercise ot 
his agency, dut does not deprive him 
of it. But the revelation says, that 
Satan desired to bring about the re- 
demption of all mankind by the de 
struction of his agency; it reads thus : 
"Satan rebelled against me, and 
sought to destroy the agency of man 
which I, the Lord God, bad given 
him, and also, that I should give unto 
him mine own power." However 
wise Satan may have been, in some 
respects, this plan certainly was a 
very foolish one. Satan's sin does 
not appear to have consisted wholly 
in the foolishness of the plan which 
he proposed before the grand council 
of r|pav°n, but in his stubbornness 
ov unwillingness to yield to the su- 

perior light of the council ; having 
devised the plan, he was determined 
to carry it into effect : therefore he 
sought to overthrow the kingdom and 
to usurp the power thereof in his own 
hands; hence, he demanded of the 
Lord, raying, "Give me thine honor" 
or as the Lord expresses himself in 
the above quotation, "Satan rebelled 
against me, and sought that I should 
give unto him mine own power." 

42. However foolish Satan's plan 
may appear to us, it must have ap- 
peared plausible to many of his breth- 
ren : they looked upon a theory which 
they supposed would redeem them all 
to be superior to all others. They 
either had not sufficient intelligence 
to judge of the consequences of a 
scheme, destroying the agency of 
man ; or else they preferred to run 
the risk of the results, rather than 
come under a plan, founded upon the 
principles of justice and mercy, which 
would punish and reward them ac- 
cording to their works. It may be, 
that they were capable of discerning 
and judging righteously, every scheme 
that was proposed, but. were careless 
and indifferent upon these subjects, 

deciding with Satan, before they had 
mule sufficient investigation, and 
having taken sides, they were de- 
termined to maintain their position. 

43. It is not likely that the final 
decision of the contending armies 
took place immediately. Many, no 
doubt, were unsettled in their views, 
unstable in their minds, and undecid- 
ed as to which force to join : there 
may have been, for aught we know, 
many deserters from both armies : 
and there may have been a long pe- 
riod before the division line was so 
strictly diawn as to become unalter- 
able. Laws, without doubt, were 
enacted, and penalties affixed, ac- 
cording to the nature of the offences 
or crimes : those who altogether 
turned from the Lord, and were de- 
termined to maintain the cause of 
Satan, and who proceeded to the 
utmost extremities of wickedness, 
placed themselves without the reach 
of redemption : therefore, such were 
prohibited from entering into a second 



probationary state, and had no privi- 
lege of receiving bodies of flesh and 
bones. A second estate, to them 
would have been of no advantage, 
because they had sinned to that ex- 
tent that the Spirit of the Lord had 
entirely left them, and light and truth 
no longer dwelt in them, therefore, 
they could not feel a disposition to 
repent; and if they had been permit- 
ted to enter another slate of trial, 
they would have continued their un- 
holy warfare. And, also, if they 
had been permitted to receive fleshly 
bodies, they would have propogated 
their species, and instilled into the 
minds of their children the same 
devilish principles which reigned in 
their own bosoms. Therefore, the 
Lord thrust them out of Heaven and 
"reserved them in chains of everlast- 
ing darkness until the judgment of 
the great day" which will come at 
the end of the earth. The number 
cast out were about one-third part, as 
revealed, not only to John on the isle 
of Patrnos, but to Joseph the Seer, 
as follows : — "And it came to pass, 
that Adam being tempted of the De- 
vil ; for, behold, the Devil was before 
Adam, for he rebelled against me, 
saying, Give me thine honor which 
is my power; and also a third part 
of the hosts of Heaven turned he 
away jrom me, because of their 
agency ; and they were thrust down, 
and thus came the Devil and his an- 
gels. And, behold, there is a place 
prepared for them from the begin- 
ning, which place is hell." (Doc. 
and Cov., sec. 10, par. 10 ) 

44. Among the two-thirds who re- 
mained, it is highly probable, that, 
there were many who were not val- 
ient in the war, but whose sins were 
of such a nature that they could be 
forgiven through faith in the future 
sufferings of the Only Begotten of 
the Father, and through their sincere 
repentance and reformation. We see 
no impropriety in Jesus offering Him- 
sell as an acceptable offering and sa- 
crifice before the Father to atone for 
the sins of His brethren, committed, 
not only in the second, but also in 
the first estate. Certain it was, that 

the work which Jesus was to accom- 
plish, was known in the Grand Coun- 
cil where the rebellion broke out ; it 
was known that man would sin in 
his second estate ; for it was upon 
the subject of his redemption that the 
assembly became divided, and which 
resulted in war. John, the revela- 
tor, speaking of a certain power, 
says, "And all that dwell upon the 
earth shall worship him, whose 
names are not written in the book 
of life of the Lamb slain from the 
foundation of the world." (Rev. 13: 
8.) Now we may ask, Why was 
the Lamb, considered as "slain from 
the foundation of the world ? " If 
there were no persons who had 
sinned in their first estate, that could 
be benefitted by the sufferings of 
their elder brother, then we can see 
no reason for considering Him at 
that early period, as already slain : 
the very fact, that the atonement 
which was to be made in a future 
world, was considered as already 
having been made, seems to show 
that there were those who had sin- 
ned, and who stood in need of the 
the atonement. The nature of the 
sufferings of Christ was such that it 
could redeem the spirits of men as 
well as their bodies. The word of 
the Lord, through Joseph, the pro- 
phet, to Martin Harris, reads thus: — 
" I command you to repent — repent, 
lest I smite you by the rod of my 
mouth, and by my wrath, and by my 
anger, and your sufferings be sore — - 
how sore you know not! how exqui- 
site you know not ! yea, how hard 
to bear you know not ! For behold, 
I, God, have suffered these things for 
all, that they might not suffer if they 
would repent ; but if they would not 
repent, they must suffer even as I, 
which suffering caused myself, even 
God, the greatest of all to tremble 
because of pain, and to bleed at every 
pore, and to suffer both body and 
spirit; and would that I might not 
drink the bitter cup and shrink — 
nevertheless, glory be to the Father, 
and I partook and finished my prepa- 
rations unto the children of men." 
(Doc. and Cov. sec. 44 : 2.) Jesus 



suffered, not only in body, but also 
in spirit. By the sufferings of His 
body He atoned for the sins of men 
committed in and by the body : by 
the sufferings of His spirit, He atoned 
for the sins committed by the spirit; 
hence, the atonement redeems both 
body and spirit. It is reasonable, 
therefore, to suppose that if spirits in 
the first estate sinned, they might be 
forgiven through their faith and re- 
pentance, by virtue of the future suf- 
ferings of Christ. 

45. That the spirits of men did re- 
ceive promises and gifts before the 
world began, is clearly manifest in 
many parts of Scripture. The Apos- 
tle Paul writes as follows : — In hope 
of eternal life, which God, that can- 
not lie, promised before the world be- 
gan." (Titus 1 : 2.) God "pro- 
mised" "eternal life." When was 
this promise made? It was made 
" before the world began" To whom 
was it made ? It was made to the 
spirits of men who existed before the 
world began. We were comforted 
with the promises «f God when we 
dwelt in His presence. We could 
then look upon the face of the First 
Born and consider Him as already 
slain, or as Peter says, that He 
" verily was foreordained before the 
foundation of the world." (1 Pet. 1 : 
20.) VV'hen we were in our spiritual 
state, all the grace or mercy we re- 
ceived, was because of Christ. Paul. 
in speaking of God, says, " Who hath 
saved us, and called us with an holy 
calling, not according to our works, 
but according to His own purpose 
and grace, which was given us in 
Christ Jesus before the world be- 
gan." (2 Tim. 1 : 9.) According 
to this passage, and the preceding 
ones, Paul, Timothy, Titus, and others 
existed before the world began, and 
in that anterior existence, God made 
promises unto them of eternal life, 
and also gave them grace "in Christ 
Jesus." The apostle Paul also says : 
"Blessed be the God and Father of 
of our Lord Jesus Christ, who hath 
blessed us with all spiritual blessings 
in heavenly places in Christ : ac- 
cording as He hath chosen us in 

Him before the foundation of the 
world." (Eph. 1 : 3, 4.) Now if 
the Apostles and others were called 
" with an holy calling,'' and " chosen 
in Christ before the foundation of the 
world," and actually received grace 
in Christ, and had the promise of 
" Eternal Life" made to them " be- 
fore the world began," then why 
should it be thought incredible, that 
in and through Christ they also re- 
ceived forgiveness of the sins which 
they may have committed in that pre- 
existant state ? 

46. If all the two-thirds who kept 
their first estate were equally valient 
in the war, and equally faithful, why 
should some of them be called and 
chosen in their spiritual state to hold 
responsible stations and offices in 
this world, while others were not? 
If there were none of those spirits 
who sinned, why were the Apostles, 
when they existed in their previous 
state, chosen to be blessed " with all 
spiritual blessings in heavenly places 
in Christ?" All these passages seem 
to convey an idea, that there were 
callings, choosings, ordinances, pro- 
mises, predestinations, elections, and 
appointments, made before the world 
began. The same idea is also con- 
veyed in the quotation which we have 
already made from the Book of Abra- 
ham. " Now the Lord had shewn 
unto me, Abraham, the intelligences 
that were organized before the world 
was ; and among all these there were 
many of the noble and great ones ; 
and God saw these souls that they 
were good, and he stood in the midst 
of them, and he said, these I will 
make my rulers ; for he stood among 
those that were spirits, and he saw 
that they were good ; and he said 
unto me, Abraham, thou art one of 
them, thou wast chosen before thou 
wast born." Now is there not rea- 
son to believe, that the nobility or 
greatness which many of these spirits 
possessed, was obtained by faithful, 
ness to the cause of God 1 Was it 
not because of their righteousness 
that they were appointed to be the 
Lord's Rulers? How did Abraham 
become one of the noble and great 


spirits.' How came the Lord to 
choose Abraham before he was born ? 
If we had an answer to these ques- 
tions, we should very probably find 
that Abraham stood up valiently for 
the Son of God at the time the re- 
bellion broke out : and that because 
of his integrity and righteousness, 
the Lord chose him before he was 
born to hold authority and power in 
his second estate, to become the 
father of the faithful, and to be a 
blessing to all nations. 

47. All the spirits when they come 
here are innocent, that is, if they 
have ever committed sins, they have 
repented and obtained forgiveness 
through faith in the future sacrifice 
of the Lamb. So far as innocency 
is concerned, they enter this world 
alike ; but so far as circumstances 
are concerned they are not alike. 
One class of spirits are permitted to 
come into the world in an age when 
the priesthood and kingdom of God 
are on the earth, and they hear and 
receive the gospel ; others enter the 
world in an age of daikness, and are 
educated in foolish and erroneous doc- 
trines. Some are born among the 
people of God and are brought up in 
the right way; others are born among 
the heathen, and taught to worship 
idols. Some spirits take bodies in the 
lineage of the chosen seed, through 
whom the priesthood is transferred, 
others receive bodies among the 
African negroes or in the lineage o r 
Canaan whose descendants were 
cursed, pertaining to the priesthood. 
Now if all the spirits were equally 
faithful in their first estate in keeping 
the laws thereof, why are they placed 
in such dissimilar circumstances in 
their second estate? Why are some 
placed in circumstances where they 
are taught of God, become rulers, 
kings, and priests, and finally are ex- 
alted to all the fulness of Celestial 
glory; while others are taught in all 
kinds of wickedness, and never hear 
the gospel, till they hear it in prison 
after death, and in the resurrection 
receive not a Celestial glory, but a 
Terrestrial ? If rewards and punish- 
ments are the results of good and 

evil actions, then it would seem that 
the good and evil circumstances un- 
der which the spirits enter this world;, 
must depend upon the good and evil 
actions which they had done in the 
previous world. Our condition when 
we enter the next world will depend 
upon our conduct here, By analogy, 
then, does, not our condition when we 
enter this world, depend upon our 
conduct before we were born ? Does 
not the question which the Apostles 
put to the Saviour, respecting the 
man who was born blind, show that 
they considered it possible for a man 
to sin before he was horn ? They 
considered it reasonable that a person 
should be born blind as a penalty for 
the sins which he had committed be- 
fore he was born. Though the spirits 
are all innocent when they come here 
may it not be possible that they are 
forgiven and made innocent on con- 
dition that they shall enter this world 
under circumstances either favorable 
or unfavorable, according to the na- 
ture of their sins ? Do not the in- 
habitants of our world, who are raised 
from the dead, differ in glory as one 
star differs from another? Is it not 
necessary that they should be fin*, 
given of all their sins and made in- 
nocent before they can receive the 
Holy Ghost or any degree of glory? 
And do not the differences of their 
condition in the resurrection depend 
upon the nature of their actions in 
this life ? If then they must be for- 
given and become innocent before 
they can even enter a kingdom of 
glory, and if, when they do enter 
theie, it is under a great variety of 
circumstancies, depending on their 
actions here, then we may from 
analogy reason that the spirits must be 
forgiven and become innocent before 
they can even come here, and that 
when they do come, it will be under a 
agreat varieiy of conditions, depending 
on their actions in a previous state. 

48. Though there may be many 
callings, and appointments in a pre- 
vious state, relating to a future slate, 
yet we do not imagine that the Lord 
has made any decrees consigning 
any individual, who is favored with 



coming into (his state, unto eternal 
damnation or salvation without con- 
ditions. Such a view would he en- 
tirely in opposition to the general 
tenor of the scriptures. Salvation is 
free for all who will comply with the 
conditions thereof: but there are cer- 
tain callings, ordinances, appoint- 
ments, and authority, pertaining to 
this life, which were conferred upon 
spirits before they came here, and 
which, doubtless, were promised to 
them because of their good works in 
the spirit world. 

49. The division line being per- 
manently drawn between Michael's 
and the Devil's forces, the latter were 
overpowered and cast down, and the 
whole heavens wept over their fall. 
A description of this is given in a 
vision shown to Joseph the Seer and 
Sidney Rigdon : we give the follow. 
ing extract : " And this we saw also 
and bear record, that an angel of God 
who was in authoiityin the presence 
of God, who rebelled against the only 
begotten Son, whom the Father loved, 
and who was in the bosom of the 
Father, was thrust down from the 
presence of God and the Son, and 
was called Perdition, for the heavens 
wept over him — he was Lucifer, a 
son of the morning. And we beheld, 
and lo, he is fallen ! is fallen ! even 
a son of the morning." (Doc. & Cow, 
sec. 92 : par. 3.) Peace being re- 
stored in Heaven, and all who re- 
mained, having kept their first estate 
and overcome Satan, the next great 
work to be accomplished was to 
place these spirits upon the new 
earth in tabernacles of flesh and 
bones, where they all could pass 
through another series of trial*, and 
meet their common enemy upon new 
grounds ; and if they should succeed 
in this second warfare and overcome 
and vanquish the hosts of hell, they 
were to be counted worthy to inherit 
all things, and to become equal with 
their Father in glory, and in power, 
and in might, and in dominion. 

50. The first tabernacle of flesh 
and bones was formed out of the dust 
of the ground. The Lord gives the 
following description of its formation : 
" And I, the Lord God, formed man 

from the dust of the ground, and 
breathed into his nostrils the breath 
of life ; and Man became a living 
soul, the first flesh upon the earth, 
the first Man also: nevertheless, all 
things were before created; but, spirit, 
utlly, were they created and made 
according to my word." — (Joseph 
Smith's inspired translation.) This 
is more fully described in the book 
of Abraham. " And the Gods formed 
Man from the dust of the ground, and 
took his spirit, (that is, the man's 
spirit,) and put it into him, and 
breathed into his nostrils the breath 
of life, and Man became a living soul. 
And the Gods planted a garden east- 
ward in Eden and there they put the 
Man, whose spirit they had put into 
the body which they had formed." 
The first spirit who dwelt in a taber- 
nacle here on the earth, was Michael 
the archangel, who headed the ar- 
mies of heaven against the rebellious 
hosts : for this information, we are 
dependant on a revelation given to 
Joseph the Seer, as follows : " Three 
years previous to the death of Adam, 
he called Set h, Enos, Cainan, Maha- 
laleel, Jared, Enoch, and Methuselah, 
who were all high priests, with the 
residue of his posterity who were 
righteous, into the valley of AHam- 
ondi-ahman, and there bestowed upon 
them his last blessing. And the Lord 
appeared unto them, and they rose up 
and blessed Adam, and called him 
Michael, the Prince, the Archangel. 
And the Lord administered comfort 
unto Adam, and said unto him, I have 
set thee to be at the head — a multi- 
tude of nations shall come of thee, 
and thou art a Prince over them for- 
ever." (Doc. & Cov., sec. 3 : par. 
"28.) It is reasonable, that the chief 
Prince or Archangel, after having 
put to flight his enemies, and ban- 
ished them from Heaven to the earth, 
should be the first to enter this earth, 
being shielded and protected by a 
body, to engage in a second warfare 
with his old enemy under new cir- 
cumstances, that in due time, he and 
his brethren who were to come after 
him, might expel Satan and his hosts 
from the earth also. 

(To be continued.) 





Having proved the eternity of the 
marriage Covenant, and illustrated 
the design of this divine ordinance, it 
may not be improper to carefully ex- 
amine some of the results which ne- 
cessarily flow from this sacred insti- 
tulion. All who admit the eternal 
union of husband and wife, are obliged 
to admit as a necessary consequence 
a plurality of wives ; for there are 
circumstances wherein this could not 
be easily avoided : for instance, Mr. 
A marries Miss B for time and for 
all eternity: in process of time, his 
wife B dies, leaving several children. 
The widower Mr. A again marries 
Miss C. Question. How will his 
wife C obtain a husband for all eter- 
nity? It is evident that she must re- 
main single without a husband in a 
future state, or else be married to 
Mr. A for eternity as well as time. 
If she choose the latter, then Mr. A 
would have two wives in the morn- 
ing of the resurrection. Again, Mr. 
A may be unfortunate by having his 
wife C taken from him by death ; if 
he marry the third time, he would 
then have three in eternity; and so 
on. Also again, Mr A may die be- 
fore his wife B ; his widow marries 
a young man C for this life only, as 
she is already bound to her deceas- 
ed husband for eternity. Question, 
When Mr. A claims his wife in the 
resurrection, What will Mr. C do for 
a wife ? Answer, he must either do 
without one, or else be married to a 
second one in this life ; in the latter 
case, he would have two living in 
this life at the same time. There- 
fore, if marriage for eternity be a di- 
vine institution, as we have abund- 
antly proved it to be, then the plu- 
rality of wives is a divine institution 
also ; for the latter necessarily grows 
out of the circumstances arising in 
relation to the former. 

Another instance maybe mention- 
ed ; it is often the case that there are 
many females who never had the offer 
of marriage from young men in whom 

they could place confidence to entrust 
themselves for all eternity. Ques- 
tion, Must these females remain 
without husbands in the eternal 
worlds ? Would it not be far better 
for each of them to be connected in 
marriage with a faithful man, like 
Abraham, though he may already be 
a married man, than to remain in a 
single state to all eternity ? Would 
it not be far greater happiness for 
her to be the second, or third, or 
fourth wife, and thus be placed in a 
condition to raise up an endless pos- 
terity, and enjoy with her husband 
all the glory and honor of his increas- 
ing kingdoms, than to remain as an 
angel or servant, without posterity, 
for ever and ever ? 

And again, there are many widows 
whose hu?bands die without embrac- 
ing the gospel ; these widows may 
never have the offer of marriage by 
single men. Shall they be left un- 
provided for in the eternal covenant 
of marriage ? Would it not be a 
blessing for them to be placed at the 
head of a numerous offspring, by 
whom they would eternally be re- 
spected and reverenced in connec- 
tion with their husbands ? What 
faithful virtuous woman would not 
prefer to stand as the sixth or seventh 
wife of a good and faithful man, 
rather than to have no husband at 
all throughout the endless ages of 
eternity ? 

When nation rises against nation, 
and kingdom against kingdom, and 
the sword devours from one end of 
the earth to the other, as the pro- 
phets have predicted should be the 
case in the last days, many millions 
of fathers and brothers will fall upon 
the battle field, while mothers, and 
daughters, and widows will be left to 
mourn the loss. Wnftt will become 
of these females? Answer, the gos- 
pel will be preached to many of 
them, and they will flee out from 
among the nations, and be gathered 
with the Saints to Zion. Under 



these circumstances, the number of 
females will far exceed the number 
of males. How are the overplus fe- 
males to obtain husbands for eterni- 
ty? We will answer this question 
in the words of Isaiah, "In that day 
seven women shall take hold of one 
man, saying, We will eat our own 
bread, and wear our own apparel : 
only let us be called by thy name to 
take away our reproach." (Isaiah 
4: 1.) Thus we see that the re- 
proach of having no husband will be 
far greater than the reproach of 
seven women having one husband ; 
indeed the latter will be no reproach 
at all ; it will be the only means of 
taking away their reproach ; being a 
divine institution, it will be sought 
afier with eagerness, even at the ex- 
pense of eating their own bread and 
wearing their own apparel. 

The Apostle Paul says, "Neither 
is the man without the woman, nei- 
ther the woman without the man in 
the Lord." (1 Cor. 11: 11. If, in- 
deed, it be a true doctrine that in the 
Lord the man is not without the wo- 
man nor the woman without the 
man, then it is of the utmost import- 
ance that each should secure a com- 
panion in the Lord, that is, be joined 
together by the authority of God as 
one flesh, not only for this life, but 
for that which is to come. No man 
can be " in the Lord," in the full 
sense of this passage, that is, he can- 
not enter into all the fulness of his 
glory " without the woman." And 
no woman can be "in the Lord" or 
in the enjoyment of a fulness " with- 
out the man." This divine institu- 
tion being properly taught and under- 
stood, it will be considered a reproach 
tor any man or woman to remain in 
a single state, and not comply with 
the ordinance of God by which they 
can legally in their immortal state 
"multiply and replenish" the New 
Earth with an immortal offspring. 
In order that this reproach may be 
taken away " seven woman shall 
take hold of one man." They will 
understand that without a husband, 
thny never can fulfil that great com- 
mand which was given to immortal 

beings ; they will learn that if they 
do not place themselves in a condi- 
tion to obey it, they must suffer the 
penalties thereof, and arise no higher 
than the angels whom Paul informs 
us the Saints will judge. The ca- 
lamities of war will be so great in 
that day that the females will be 
far more numerous than the males; 
hence, the Lord says, "I will make 
a man more precious than fine gold ; 
even a man than the golden wedge 
of Ophir." (Isaiah 13: 12.) In 
that day the long established custom 
of the male's first making the propo- 
sition of marriage to the female, will, 
in some measure, be reversed. In- 
stead of a man's seeking to obtain 
the consent of seven women to be- 
come his wives, they will importune 
him to grant them that privilege; 
and for fear that he will object on 
account of the expense of so large a 
family, they will promise to "eat 
their own bread and wear their own 
apparel," if they can " only be called 
by his name to take away their re- 
proach." And to show that the Lord 
sanctions that order of things and 
bestows great blessings upon the 
people where it shall be practised, 
Isaiah, in the following verses, says, 
•' In that day shall the branch of the 
Lord be beautiful and glorious, and 
the fruit of the earth shall be excel- 
lent and comely for them that are es- 
caped of Israel. And it shall come 
to pass, that he that is left in Zion, 
and he that remaineth in Jerusalem, 
shall be called holy." (Isa. 4: 2, 
3.) And in the fifth verse, he in- 
forms us that "The Lord will create 
upon every dwelling place of Mount 
Zion, and upon her assemblies, a 
cloud and smoke by day, and the 
shining of a flaming fire by night." 
"The branch of the Lord," which is 
to be so " beautiful and glorious," 
having upon all its dwelling places 
and assemblies a cloud by day and a 
fire by night," are the very people 
where seven women are to be united 
to one man, and to be called by his 
name to take away their reproach. 

It will not only be a reproach for 
a woman to be without a husband 



among the people of God, but it will 
also be an affliction for a married 
woman to be barren ; for the Lord 
has commanded the male and female 
to multiply ; it will be a causae of sor- 
row not to fulfil this command : this 
was the case in ancient limes. When 
Leah, one of Jacob's wives, had borne 
to him four sons, "she left bearing." 
"And when Leah saw that she had 
left bearing, she took Zilpah, her 
maid, and gave her Jacob to wife." 
And after this, she called upon the 
Lord, "and God hearkened unto Leah, 
and she conceived and bare Jacob 
the fifih son. And Leah said, God 
hath given me my hire, because 1 have 
given my maiden to my husband." 
(Genesis 30: 9, 17, 18.) Here it 
will be seen, that God hearkened to 
Leah and gave her a fifth son, and 
the reason assigned for this blessing 
was, " Because she had given her 
maiden to her husband." This was 
an act which pleased the Lord, and. 
therefore, he hearkened to her njayer. 

But why was the Lord pleased with 
this order of things 1 Because he is 
no respecter of persons; and Zilpah, 
no doubt, was just as worthy of a 
husband and posterity, as Leah. And, 
although Rachel had given Bilhah to 
Jacob for a wife, yet it seems for 
some reason, that Leah delayed fol- 
lowing the example of her younger 
sister, and. therefore, she was barren, 
but when she became willing to give 
Zilpah to Jacob, the Lord blessed her 
for the act, and heard her prayers 
and gave her another son. Both Bil- 
hah and Zilpah would propably have 
failed in getting husbands for eternity, 
if Rachel and Leah had not given 
them to Jacob. There may be many 
similar circumstances in the last days 
wherein females would fail of enter- 
ing into the eternal covenant of mar- 
riage were they not given to a man 
already having a family. 

Can a woman have more than one 
husband at the same time? No: 
Such a principle was never sanction- 
ed by scripture. The object of mar- 
riage is to multiply the species, ac- 
cording to the command of God. A 
woman with one husband can fulfil 

this command, with greater facilities, 
than if she had a plurality; indeed, 
this would, in all probability, frustrate 
the, great design of marriage, and 
prevent her from raising up a family. 
As a plurality of husbands, would not 
facilitate the increase of posterity, 
such a principle never was tolerated 
in scripture. But a plurality of wives 
would be the means of greatly increas- 
ing a family, and of thus fulfilling the 
command, not only to a far greater 
extent on the part of the husband, but 
also on the part of the females who 
otherwise might have been under the 
necessity of remaining single forever. 
As instances of the great increase, 
arising from a plurality of wives, we 
will mention several of the Judges of 
Israel ; one of whom had thirty sons ; 
another had thirty sons and thirty 
daughters ; another had forty sons ; 
(the number of daughters is not men- 
tioned ;) onother mighty man of God, 
namely Gideon, had seventy. two sons; 
(the number of daughters is not 
known.) (See Judges 8 : 30, 31 ; also 
9:5; and 10: 3, 4; and 12: 8,9,14.) 
Among all the people of Israel, the 
Lord chose Gideon, a man having 
many wives and children, to redeem 
His people from bondage. To this 
Polygamist he sent his angel, and 
showed him great signs and wonders, 
and gave him many revelations how 
to deliver Israel. 

The Psalmist says, " Lo, children 
are an heritage of the Lord : and the 
fruit of the womb is his reward. Hap- 
py is the man that hath his quiver 
full of them ; they shall not be asham- 
ed, but they shall speak with the ene- 
mies in the gate." (Ps. 127: 3, 5.) 
The reward which God bestows upon 
his people is children. The Lord's 
heritage is children: hence the great 
anxiety of holy men and holy women 
in ancient times to increase their 
children. And hence the Psalmist 
predicted, concerning the redeemed 
of the Lord that should be gather- 
ed " out of the lands, from the east, 
and from the west, from the north, 
and from the south," that after they 
should wander in the. wilderness, in a 
solitary way" where they should be 



permitted to "prepare a city for hab- 
itation," the Lord would greatly bless 
the poor man "and make him families 

like a Hock." fSee Psalm 107 : 2—7, 
35 — 43.) Instead of the righteous. 
in that day, being sorrowful to behold 
a poor man having "families like a 
flock," the Psalmist exclaims, " The 
righteous shall see it, and rejoice : 
and ill iniquity shall stop her mouth. 
Whoso is wise and will observe ihese 
things, even they shall understand the 
loving kindness of the Lord." Those 
who are not righteous, and are not 
wise, and will not observe what the 
Psalrnht says, will no doubt think 
that a strange thing is happened in 
the land, when they hear of a poor 
mun's having "families like a flock." 
The wicked will, no doubt, open their 
mouths and cry Polygamy! Polygamy!! 
with a view to frustrate the fulfilment 
of the prophecies ; hut they will find 
before ihey get through, that they are 
fighting agitinsl God, and against His 
purposes, and against His divine in- 
stitutions, and against the fulfilment 
of the prophets. They will soon find 
that •• iniquity will stop her mouth," 
and that the Lord is, indeed, in the 
midst of His people, and that "he 
will rebuke strong nations afar off," 
and send forth His laws from Zion to 
govern all people. Then shall they 
know that when the Lord gives a 
man "families like a flock," He in- 
tends it as a Messing and not as a 
curse ; fir " Lo, children are an herit- 
age ol the Lord," and happy are they 
who, through the everlasting coven- 
ant of marriage, obtain this great re- 
wan I. 

At a certain lime Peter said to Je- 
sus, " Lo, we have left all, and have 
followed thee. And Jesus answered 
and said, Verily I say unto you, There 
is no m in that iiath left house, or 
brethren, or sisters, or father, or 
mother, or wife, or children, or 
lauds, tin- my sake, and the gospel's, 
but he shall receive an hundred 
fold, no v in this time, houses, and 
brethren, and sisters, and mothers, 
and children, and lands, with perse- 
cutions ; and in the world to come 
eternal life." (Mark 10: 28, 29, 

30.) To receive " now in this time" 
an hundred fold of houses and lands — 
an hundred fold of wives — an hundred 
fold of children, &c, is certainly a 
great temporal reward. A man ihat 
leaves one wife tor the gospel's sake, 
receives a hundred wives in return 
for his sacrifice : a man that leaves 
three or four children for the kingdom 
of God's sake, receives three or lour 
hundred children as a reward " now 
m this time." But how does he get 
his hundred fathers and mothers ? 
These would naturally come along as 
he obtained his hundred told of wives; 
lor the parents of each of the hundred 
wives, he would lawfully claim as 
father and mother. And the brothers 
and sister of each of his wives he would 
naturally claim as his brothers and 
sisters, " An hundred fold of houses 
and lands" would be as necessary as 
any other part of these promises of 
our Saviour ; for they certainly would 
be needed to comfortably support an 
hundred fold of wives and children. 
Well did the Psalmist say ihat "Child- 
ren are an heritage of the Lord: and 
the fruit of the womb is his reward." 
Well did he say that the Lord should 
make for the poor man, " families 
like a flock;" an hundred fold of fam- 
ilies, dwelling in a hundred houses, 
certainly would have very much the 
appearance of" a flock " 

A plurality of wives was not only 
sanctioned of the Lord among Israel, 
but in certain cases it seems to have 
been absolutely necessary. The 
scripture says: "If brethren dwell 
together, and one of them die, and 
have no child, the wife of the dead 
shall not marry without unto a stran- 
ger : her husband's brother shall go 
in unto her and take her to him to 
wife, and perform the duty of a 
husband's brother unto her. And 
it shall be, that the first born wh.'cb 
she beareth shall succeed in the 
name of his brother which is dead, 
that his name be not put out of Is. 
rael." (Deut. 25: 5, 6) If the 
brother of the deceased was already 
married, it did not relieve him from 
the responsibility of the law; he was 
required to marry the widow of his 



brother in order to raise up seed to 
him "that his name he not put out of 
Israel." Here, then, is a case where 
a man would be obliged to come out 
in open rebellion against the law, or 
else have a plurality of wives living 
at the same time. Now take the case 
of seven brethren; let them all marry. 
If six of the brothers died without 
children, the seventh would l>e obliged 
by this law to marry the six widows ; 
hence, he would have seven wives 
living here in this life, or otherwise 
be a transgressor of the law. If the 
surviving brother have no previous 
wife at the time he marries his bro- 
ther's widow, (as the first-born must 
not be considered as his seed, but 
must take the name of his deceased 
brother,) and if the brother's widow 
fail to have children, or, at least, have 
but one, what will the living brother 
do for children to bear up his own 
name in Israel? Shall he, who mar- 
ried his brother's widow for the sake 
of building up the name and h<>use of 
the dead, be left childless, and have 
his own name blotted out from under 
Heaven? No, verily no; he would 
be under the necessity of marrying 
another wife, besides his brother's 
widow, in order that his own house 
and his own name might be perpetu- 
ated among the tribes of Israel. 

The continuation of the name and 
posterity of a righteous man was 
considered a great blessing; hence 
David exclaims before the Lord, say- 
ing : "The children of thy servants 
shall continue, and their seed shall be 
established before thee." (Psalm 
102 : 28.) To have the chain of 
posterity broken by death was con- 
sidered a great calamity, therefore 
the Lord made strict provisions for 
such cases. If the deceased had no 
brother living, it then fell upon the 
nearest kinsman to marry his widow. 
We have an example of this given 
in the book of Ruth : her husband 
being dead, and having no child, nor 
any brother to marry his widow, 
Boaz, his uncle, one of the brothers 
of his father, took Ruth for his wife, 
"to raise up the name of the dead 
upon his inheritance, that the name 

of the dead be not cut off from among 
his brethren, and from the gate of his 
place." (Ruth 4: 10.) Thus Boaz 
and Ruth became the great grand 
parents of David. 

This order of things did not origi- 
nate with the law of Moses ; it was 
in existence in the diys of the pa- 
triarchs long before Moses was born. 
Judah had three sons, namely, Er, 
Onan, and Shelah. Er, having mar- 
ried Tamar, died because of his 
wickedness without a child. "And 
Judah said unto Onan, go in unto thy 
brother's wife and marry her, and 
raise up seed to thy brother. And 
Onan knew that the seed should not 
be his," and though he married her, 
he refused to "give seed to his brother. 
And the thing thai he did displeased 
the Lord; wherefore he slew him 
also." (Gen. 38: 6-10.) Shelah 
being too young to marry, Judah re- 
quired Tamar to "remain a widow at 
her father's house until Shelah was 
grown." Thus we see that before 
the law of Moses was given the pa- 
triarchs understood and practiced the 
law which required the brother of the 
deceased to marry his widow, for the 
purpose of continuing the name of the 
dead. This law as we have seen 
necessarily includes a plurality of 

In a nation as numerous as Israel 
there would naturally be many thous- 
ands of instances throughout all their 
generations where husbands would 
die without children ; and there also 
would be many thousands of instances 
where the living brother or next kins- 
man, though already married, would 
be required by the law to marry the 
widow. It must be remembered that 
this order of things was in full force, 
and all Israel were required to ob- 
serve it, at the time our Saviour and 
his apostles went forth preaching 
among that nation. Question. Was 
there anything connected with the 
gospel and teachings of Christ or his 
apostles, intended to abolish the law 
in relation to the widow of the dead? 
When our Saviour and his servants 
went forth through all the cities of 
Israel, preaching, baptizing, and in- 



trnducing into the church all who 
would receive their testimony, is 
it at all likely that thpy condemned 
those who had married a plurality of 
wives in obedience to the law ? What 
would they naturally have said to a 
man who had married half a dozen 
widows of his brothers who had died 
childless? Would they have con- 
demned him for keeping the law? 
Would they have refused him en- 
trance into the Christian Church, be- 
cause he had been faithful to the law ? 
Would they have required him to put 
away the widows of the dead whom 
the law had compelled him to marry? 
If he had not kept the law. would he 
not have been condemned by the 
law? Hear what the penalty of dis- 
obedience is, " Cursed be he that con- 
firmeth not all the words of this law 
to do them. And all the people shall 
say, amen. (I)eut. 27: 26.) A man, 
then, was bound under a heavy curse 
to marry all the widows of his de- 
ceased brothers who died childless. 
Must he, therefore, be a cast-away 
for doing his duty? Must he be kept 
without the pale of the Christian 
Church, unless he put away all his 
wives but one ? Such an idea is pre- 
posterous. On the other hand, if 
Jesus and his servants had found a 
man in all Israel who had refused to 
obey this law — who would not marry 
the widows of his dead brothers, they 
would have reproved him as a trans- 
gressor ; they would have told him 
that he was under a curse for ne- 
glecting to obey the law ; they would 
have warned him to repent; and it 
is very doubtful whether they would 
have received him into the Christian 
Church, unless he first manifested 
his repentance by observing the law, 
and marrying the widows, as required. 
And again, we ask, was it not just 
as necessary for Israel, under the 
Christian dispensation, to observe 
this law, and perpetuate the name of 
the dead, as under the Patriarchal 
and Mosaic dispensations? Why 
was it necessary that the name of 
the dead should be held so sacred, 
until Christ came, and then be en 
tirely neglected and forgotton ? Some 

may say that when Christ came, " old 
things were done away and all thingg 
became new." But who does not 
know that this had reference only to 
the law of carnal commandments and 
ordinances which Christ came to ful- 
fil? Who does not know that there 
were many commandments and laws 
which were connected with the law 
of ordinances which were continued 
under the gospel? The ten com- 
mandments were not done away in 
Christ. Prayer which was practised 
under the law, was also necessary 
under the gospel. The law against 
adultery was not abolished by the 
gospel. The gospel did not abolish 
the law against stealing, against kill- 
ing, against taking the name of the 
Lord in vain, against false witnesses, 
against drunkenness, or against any 
other abominations. Christ did not 
do away the law of doing good to 
ones neighbor, the law of upright- 
ness and honesty which should char- 
acterize their dealings, one with 
another. Christ, by introducing the 
gospel, never intended to abolish the 
law practised among Israel in help- 
ing the poor, the needy, the father- 
less, and the widow. Hence there 
were hundreds of commands and 
laws under the Patriarchal and Mo- 
saic dispensations which Christ did 
not come to do away. What was 
moral, and good, and righteous be- 
fore Christ came was equally so af- 
ter he came, unless we can find some 
evidence to the contrary. If it was 
a good, moral, and righteous act, be- 
fore Christ to remember the dead 
who left no posterity, it was equally 
so after Christ, unless we can find 
something in Christ's doctrine, abol- 
ishing the law of marriage in behalf 
of the dead. What is there in the 
gospel that conflicts with the idea of 
the widows of several brothers that 
are dead, marrying the only surviv- 
ing brother, and the first born of 
each being called after the name of 
the dead, that his name and lineage 
might be perpetuated to future gene- 
rations ? Why should it be thought 
so very important to continue the 
names and lineages of the millions 



of Israel for thousands of years, and 
then all at once abolish the law es- 
tablished for this purpose ? 

There were thousands of Israelites, 
who, if they lived up to their law, musl 
have had a plurality of wives when 
the gospel was first introduced among 
them. And as the Apostles were 
commanded to preach the gospel to 
every creature, they must have 
preached it to these thousands of 
Polygamists. How could they be- 
come members of the church of Christ? 
If plurality of wives was not tolerated 
in the Christain Church, it is evident 
that these Jewish Polygamists would 
have to break up their families and 
each give a bill of divorcement unto 
all his wives, but one : but the gos- 
pel forbids the giving of a bill of di 
voice, only in case of adultery. The 
gospel says "what God has joined 
together let no man put assunder." 
A man, then, who had married several 
widows of his deceased brothers ac- 
cording to the law, (being under a 
heavy curse if he refused,) \fould 
have no right to put them assunder 
or give them a bill of divorce. What 
must he do ? According to the views 
of modern Christendom he could not 
enter the Christian Church with a 
plurality of wives, and according to 
the gospel he would have no right t<> 

divorce them. Therefore, he would 
be without hope; no possible way for 
for him to be saved. Who so 
destitute of common sense as to 
believe, for one moment, such ab- 
surdities ? Thousands of the Israel- 
ites, then, were compelled, through 
fear of the curse of disobedience, to 
marry a plurality of wives . and these 
thousands of Polygamists were com- 
pelled by the gospel not to divorce 
their wives only for the sin of adul- 
tery. Therefore either the Christian 
Church must have tolerated Poly- 
gamy, or else they must have been 
under the necessity of unlawfully di- 
vorcing that which God had joined 
together, or else they must have con- 
sidered that all such, because of their 
faithfulness to the law in behalf of 
the dead, had placed themselves be- 
yond the reach of gospel mercy. Here 
are three alternatives ; which will 
the Christian choose? To choose 
either of (he latter two would be, not 
only unscriptural, but sinful in the 
highest decree. The first alternative 
ilone remains, namely, to tolerate 
the plurality system as a divine in- 
stitution; to admit Jewi-h Polygamists 
into the Christian Church, with all 
their wives, through their faith and 
obedience to the gospel. 

{To be continued.) 


The Pre-existence of Man 49 

Celestial Marriage 58 

Contents 64 


Edited and Published bt Orsoi* Pkatt, 

at $1 per annum, invariably in advance 

All ye inhabitants of the world, and dwellers on the earth, See Ye, when He 
lifteth up an Ensign on the Mountains. — Isaiah xvm, 3. 

Vol. I. 

MAY, 1853. 

No. 5. 


( Continued.) 

51. Whether the spirit of Adam or 
Michael stood next in age to the first 
horn, and by virtue of his age was 
entitled to the chief command, revela 
tion does not determine. It may be 
that he attained that exalted station 
through his good works independent 
of his age. Whatever may have 
been the cause that placed him at the 
head, it is evident that he honored his 
calling and gained a complete victory 
and was counted worthy to be the 
first spirit who was permitted to have 
a body upon the new world. He thus 
became the first father of the fleshly 
bodies which were to be inhabited by 
the numerous hosts of spirits who 
were once martialed under his com 
mand. In the spiritual world all the 
spirits were brethren and sisters, 
springing from the same Father ; but 
in the temporal world Michael be- 
came a father to his own brethren, 
according to the flesh. 

52. When Michael was put into 
his earthly tabernacle, the inspired 
translation informs us that he was 
"the first flesh upon the earth;" the 
tabernacles of the fish, fowls, and 
beasts were not yet formed, neither 
were there any herbs, or grass, or 
trees, or vegetables, of any descrip- 
tion upon the earth when Adam's 
body was formed. The earth, air, 
and ocean were truly empty and des- 
olate of both vegetable and animal 

life. It is true, as we have already 
stated, that all these things had been 
created spiritually in Heaven, but as 
yet had not been placed upon the 
earth. Man, therefore, stood alone 
in the midst of this vast solitude. 
The description of the creation, as 
given in the Book of Abraham, con- 
firms this idea and shows most clearly 
that the vegetables and animals were 
not placed upon the earth on the third, 
fifth, and sixth days or periods, as has 
been generally supposed. The his- 
tory of the third day's work reads as 
follows : " And the Gods ordered, 
sdying, Let the waters under the 
Heaven be gathered together unto 
one place, and let the earth come up 
dry ; and it was so as they ordered ; 
and the Gods pronounced the earth 
dry, and the gathering together of the 
waters pronounced they great waters ; 
and the Gods saw that they were 
obeyed. And the Gods said, "Let us 
prepare the earth to bring forth grass; 
the herb yielding seed ; the fruit tree 
yielding fruit, after his kind, whose 
seed in itself yieldeth its own like, 
ness upon the earth ; and it was so 
even as they ordered. And the Gods 
organized the earth to bring forth 
grass from its own seed, and the herb 
to bring forth herb from its own seed, 
yielding seed after his kind ; and the 
earth to bring forth the tree from its 
own seed, yielding fruit, whose seed 



coold only bring forth the same in it- 
self, after his kind ; and the Gods saw 
that they were obeyed. And it came 
to pass that they numbered the days; 
from the evening until the morning 
they called night ; and it came to 
pass, from the morning until the 
evening they called day ; and it was 
the third time." 

By attentively reading the above 
quotation, it will be perceived that 
the Gods, instead of actually sowing 
the seed or setting out the plants, 
only prepared or organized the earth 
to bring forth vegetables at some fu- 
ture time, when they should see 
proper to plant them. It may be 
asked, What preparation the ground 
needed ? The answer is not given ; 
but we may naturally suppose that the 
different ingredients necessary to a 
soil adapted to vegetation were not 
united in their proper proportions. It 
is altogether likely, then, that the 
preparation of the earth to bring forth 
vegetables consisted in bringing to- 
gether, combining, and uniting the 
elements and their compounds in such 
proportions as should form a soil 
adapted to the growth of vegetables 
of every kind ; this preparation of the 
ground took place during the third day 
or time ; but on that day there were 
no herbs, grasses, trees, or vegeta- 
bles of any description planted. The 
sowing of seed and planting was post- 
poned until some future period. 

53. It has generally been supposed 
that the fish and fowls were made on 
the fifth day, but the Book of Abra- 
ham gives entirely a different idea; 
a description of the fifth day's work 
is as follows : 

"And the Gods said, Let us pre- 
pare the waters to bring forth abund- 
antly the moving creatures that have 
life ; and the fowl that they may fly 
above the earth in the open expanse 
of Heaven. And the Gods prepared 
the waters that they might bring forth 
great whales, and every living crea- 
ture that moveth, which the waters 
were to bring forth abundantly after 
their kind ; and every winged fowl 
after their kind. And the Gods saw 
that they would be obeyed and that 
their plan was good. And the Gods 

said, We will bless them and cause 
them to be fruitful and multiply, and 
fill the waters in the seas or great 
waters ; and cause the fowl to multi- 
ply in the earth. And it came to 
pass that it was from evening until 
morning that they called night; and 
it came to pass that it was from morn- 
ing until evening that they called day; 
and it was the fifth time." 

It will be seen from this descrip- 
tion that the fifth day's labor consisted 
not in the formation of the tabernacles 
offish and fowl, but in preparing the 
waters and the elements to bring forth 
these creatures, or in other words, to 
sustain them after the Lord should 
make them and place them therein. 
What this preparation was we are 
not informed, but we may reasonably 
conclude that there needed to be a 
union or combination of other sub- 
stances with those of water and air 
in order to prepare them for the crea- 
tures who should in due time dwell 
therein. Perhaps there was not a 
proper proportion of heat, light, elec- 
tricity, and other substances in union 
with the air and water to sustain the 
animal life, destined to occupy those 
elements. The fifth day's labor, 
therefore, instead of forming these 
animals, merely prepared a place for 
them so that they might be sustained 
when they should be formed. 

54. From the uninspired transla- 
tion of the book of Genesis it has also 
been supposed that the cattle and 
creeping things, and beasts of the 
earth were formed on the sixth day ; 
but the Book of Abraham gives a 
more full description of the sixth day's 
work. It reads as follows : 

"And the Gods prepared the earth 
to bring forth the living creature after 
his kind, cattle and creeping things, 
and beasts of the earth after their 
kind ; and it was so, as they had 
said. And the Gods organized the 
earth to bring forth the beasts after 
their kind, and cattle after their kind, 
and everything that creepeth upon 
the earth after their kind ; and the 
Gods saw they would obey. And the 
Gods took counsel among themselves 
and said, Let us go down and form 
man in our image, after our likeness ; 



and we will give them dominion over 
the fish of the sea, and over the fowl 
of the air, and over the cattle, and 
over all the earth, and over every 
creeping thing that creepeth upon the 
earth. So the Gods went down to or- 
ganize man in their own image, in the 
image of the Gods to form they him, 
male and female, to form they them ; 
and the Gods said, We will bless 
them. And the Gods said, We will 
cause them to be fruitful and multiply 
ana' replenish the earth, and subdue 
it, and to have dominion over the fish 
of the sea, and over the fowl of the 
air, and over every living thing that 
moveth upon the earth. And the 
Gods said, Behold we will give them 
every herb bearing seed that shall 
come upon the face of all the earth, 
and every tree which shall have fruit 
upon it, yea, the fruit of the tree 
yielding seed to them we will give it, 
it shall be for their meat; and to 
every beast of the earth, and to every 
fowl of the air, and to everything that 
creepeth upon the earth, behold, we 
will give them life, and also we will 
give to them every green herb for 
meat, and all these things shall 
be thus organized. And the Gods 
said, We will do every thing that we 
have said, and organize them ; and 
behold, they shall be very obedient. 
And it came to pass that it was from 
evening until morning they called 
night ; and it came to pass that it 
was from morning until evening that 
they called day ; and they numbered 
the sixth time. 

And thus we will finish the Hea- 
vens and the earth, and all the hosts 
of them. And the Gods said among 
themselves, on the seventh time we 
will end our work which we have 
counselled ; and we will rest on the 
seventh time from all our work which 
we have counselled. And the Gods 
concluded upon the seventh time, be- 
cause that on the seventh time they 
would rest from all their works which 
they (the Gods) counselled among 
themselves to form, and sanctified it. 
And thus were their decisions at the 
time that they counselled among 
themselves to form the Heavens and 

the earth. And the Gods came down 
and formed these the generations of 
the Heavens and of the earth, when 
they were formed, in the day that the 
Gods formed the earth and the Hea- 
vens, according to all that which they 
had said concerning every plant of 
the field before it was in the earth, 
and every herb of the field before it 
grew; for the Gods had not caused 
it to rain upon the earth when they 
counselled to do them, and had not 
formed a man to till the ground ; but 
there went up a mist from the earth, 
and watered the whole face of the 
ground. And the Gods formed man 
from the dust of the ground, and took 
his spirit, (that is, the man's spirit,) 
and put it into him, and breathed into 
his nostrils the breath of life, and man 
became a living soul. 

And the Gods planted a garden, 
eastward in Eden, and there they put 
the Man, whose spirit they had put 
into the body which they had formed. 
And out of the ground made the Gods 
to grow every tree that is pleasant to 
the sight and good for food : the tree 
of life, also, in the midst of the gar- 
den, and the tree of knowledge, of 
good and evil. There was a river 
running out of Eden, to water the 
garden, and from thence it was parted 
and became into four heads. And 
the Gods took the Man and put him 
in the garden of Eden, to dress it and 
to keep it : and the Gods commanded 
the Man, saying, of every tree of the 
garden thou mayest freely eat, but of 
the tree of knowledge of good and 
evil, thou shalt not eat of it ; for in 
the time that thou eatest thereof, thou 
shalt surely die. Now I, Abraham, 
saw that it was after the Lord's time, 
which was after the time of Kolob ; 
for as yet the Gods had not appointed 
unto Adam his reckoning. 

And the Gods said, let us make an 
help meet for the Man, for it is not 
good that the man should be alone, 
therefore, we will form an help meet 
for him. And the Gods caused a 
deep sleep to fall upon Adam ; and he 
slept, and they took one of his ribs, 
and closed up the flesh in the stead 
thereof, and the rib which the Goda 


had taken from Man formed they a 
Woman, and brought her unto the 
Man. And Adam said, this was bone 
of my bones, and flesh of my flesh, 
now she shall be called Woman, be- 
cause she was taken out of Man ; 
therefore shall a man leave his father 
and his mother, and shall cleave unto 
his wife, and they shall be one flesh. 
And they were both naked, the Man 
and his wife, and were not ashamed. 
And out of the ground the Gods 
formed every beast of the field, and 
every fowl of the air, and brought 
them unto Adam to see what he would 
call them ; and whatsoever Adam cab 
led every living creature, that should 
be the name, thereof. And Adam 
gave names to all cattle, to the fowl 
of the air, to every beast of the field : 
and for Adam there was found an help 
meet for him."* From the descrip. 
tion here given of the sixth day's 
labor, it will be perceived that the 
Gods on that day merely "prepared 
the earth to bring forth" cattle, living 
things, beasts, creeping things, and 
Man. The Gods also counselled 
among themselves, on that day, what 
should be given to Man and every 
species of animals for food : they also 
determined on the dominion which 
they would give to Man after his for- 
mation ; and many more things were 
determined on the sixth day, in the 
grand council of the Gods, in relation 
to the future creation of vegetable and 
animal existence on the earth. But 
the sixth day's labor seems to have 
been accomplished before either veg- 
etables or animals had any existence 
on the earth. During these six days, 
or periods, the Heavens and the earth 
seemed to have been undergoing a 
series of changes, preparations, and 
organizations, preparatory to the in- 
troduction of animals and vegetables 
which were to constitute the finishing 
or ending of this temporal creation. 
But when were the animals and veg- 
etables formed temporally, and placed 
on the earlh ? From the description 

* Book of Abraham, translated from 
Egyptian Papyrus through the gift and 
power of the Holy Ghost by Joseph the 

given, they were formed out of the 
ground during the seventh day or 

A still further evidence, that the 
temporal body of Man was formed on 
the seventh day, is given in the "Key 
to the Revelations of St. John," 
which was revealed to Joseph the 
Seer. In this Key, the following 
question is asked : " What are we to 
understand by the sounding of the 
trumpets, mentioned in the 8th chap, 
ter of the Revelations ? " T'ue Lord 
answered the question as follows: — 
" We are to understand that as God 
made the world in six days, and on 
the seventh day he finished his work, 
and sanctified it, and also formed Man 
out of the dust of the earth; even so, in 
the beginning of the seventh thousand 
years will the Lord God sanctify the 
earth, and complete the salvation of 
man, and judge all things, and shall re- 
deem all things, except that which he 
hath not put into his power, when he 
shall have sealed all things, unto the 
end of all things : and the sounding 
ui the trumpets of the seven angels, 
are the preparing and finishing of his 
work, in the beginning of the seventh 
thousand years ; the preparing of the 
way before the time of his coming." 

Here we are plainly told, that "God 
made the world in six days, and on 
the seventh day he finished his work 
and sanctified it, and also formed Man 
out of the dust of the earth." Man, 
therefore, was formed out of the dust, 
not on the sixth day, but on the 

55. As the tabernacle of Adam 
was formed out of the dust on the 
seventh day, so were the tabernacles 
of every species of animals, birds, 
and fish, together with every variety 
of vegetables, all formed on the sev- 
enth day. This idea is clearly re- 
vealed in Joseph Smith's inspired 
translation of the second chapter of 
Genesis, from which we have al- 
ready made an extract in the 18th 
paragraph ; by reference to which it 
will be seen that Man was " the first 
flesh upon the earth, the first Man 
also," and as he was made on the 
seventh day or period, all the rest 



must have been made on the seventh. 
The garden was planted on the sev. 
enth, and Man was placed in the 
garden on the seventh. Every beast 
and fowl was made out of the ground 
and brought to Adam to be named on 
the seventh day. Eve also was made 
out of one of his ribs on the seventh 
day. All the grass, and herbs, and 
trees, according to their kinds, were 
made to grow out of the ground on 
the seventh day or time. And before 
the seventh day there was no vege- 
table or animal existence on our 
earth. Even the English version, 
or the uninspired translation of the 
2nd chapter of Genesis, conveys the 
same idea, namely, that the man was 
made first, and afterwards the ani- 
mals and vegetables, and that all 
these organized living beings were 
made naturally, out of the ground, on 
the seventh day. The first chapter 
of Genesis, so far as these living 
beings are concerned, is only a his- 
tory of their spiritual creation as we 
have explained in a former part of 
this treatise. 

56. What was the length of each 
of those periods, called days in the 
history of the creation? Revelation 
has not definitely answered this ques- 
tion. But from what is revealed, we 
may infer that time was not reckoned 
in relation to the events of creation, 
in the same manner as it is now. 
We are not sure that the earth was 
made to revolve on it axis in the 
period that it does now. If the earth 
had, at the first formation, a swifter 
rotation than at present, then a part 
of the waters which are now around 
the two polar regions, would, by the 
centrifugal force, have overspread the 
equatorial regions, and the whole 
solid nucleus of the earth would have 
been immersed in the great deep. 
This was the condition of our globe, 
during the first two days of the crea- 
tion. But on the third day, the 
waters were gathered together, and 
the dry land or the solid portions of 
the earth appeared. This could all 
have been accomplished by merely 
checking the velocity of the earth's 
rotation, which would cause the 

equatorial ocean to flow into the po- 
lar regions, leaving an equatorial 
continent of dry land. But the ve- 
locity of the earth's rotation would 
have to be greatly diminished below 
its present standard in order to pro- 
duce an equatorial zone of dry land, 
encircling the whole globe. If the 
earth should rotate upon its axis once 
in a thousand of our present years, 
such a zone would necessarily be 
produced, unless prevented by oppos- 
ing causes : the length of each day 
may have been regulated by the dif- 
ferent periods of rotation ; and these 
periods may have been much shorter 
or longer than at present. And 

again, the alternations of light and 

© 7 © 

darkness for the first three days, do 
not appear to have been regulated by 
the sun, therefore they may have 
been of much longer or shorter dura- 
tion than what we behold at present. 
There is a clause in the Book of 
Abraham, from which we may infer, 
that the length of each of these days 
was one thousand years as the in- 
habitants of the earth afterwards 
reckoned time. In speaking of the 
curse which should fall upcn Adam 
in case he should partake of the for- 
bidden fruit, the Gods said, " For in 
the time that thou eatest thereof, 
thou shalt surely die. Now I, Abra- 
ham, saw that it was after the Lord's 
time, which was after the time of 
Kolob ; for as yet the Gods had not 
appointed unto Adam his reckoning." 
The time on Kolob, as given in the 
Book of Abraham, may be under- 
stood from the following extract : — 
" Kolob, signifying the first creation, 
nearest to the celestial, or the resi- 
dence of God. First in government, 
the last pertaining to the measure- 
ment of time. The measurement, 
according to celestial time ; which 
celestial time signifies one day to a 
cubit. One day in Kolob is equal to 
a thousand years, according to the 
measurement of this earth, which is 
called by the Egyptians, Jah-oh-eh." 
One day of celestial time, or of the 
Lord's time, is equal to one thousand 
years, according to our measurement 
of time. Adam, therefore, if he par- 



took of the forbidden fruit, was to die 
within a thousand years. It is pos- 
sible that the seven days of creation 
were reckoned, according to celestial 
time ; if so, the whole period must 
have been seven thousand years. If 
Adam were made at the beginning of 
the seventh period, he must have 
lived till near its close. There is, 
however, no certainty how long these 
periods were. 

57. The Heaven, earth, animals, ve- 
getables, and all things, pertaining to 
this creation, being finished, the Lord 
pronounced the whole "very good." 
Sorrow, misery, sickness, pain, and 
death, were unknown. Immortality 
was enstamped upon man and the 
whole animal kingdom. If any living 
creature, had been subject to death, 
or any manner of pain, it would not 
have been perfect in its organization; 
it could not have been pronounced 
good ; neither would it have been 
consistent, as the work of an all-wise 
and supremely good Being. Perfec- 
tion characterizes all the works of 
God, therefore, all the tabernacles 
which he made from the dust, must 
have been capable of eternal endu- 
rance. There must have been some- 
thing connected with these fleshly 
tabernacles which was capable of 
preserving them in immortality. 
What was this something ? It was 
doubtless a fluid which circulated 
through the system in every part 
thereof, preserving it from decay, and 
from being impaired by age, renew- 
ing, if necessary, any part thereof, 
that disease, sickness, pain, and death, 
could have no dominion. The circu- 
lating apparatus for the conveyance 
of this fluid, was, no doubt, the veins 
and arteries, as they extend forth in 
innumerable branches, and in minute 
ramifications to every extremity of the 
organization. The fluid, now circu- 
lating through this apparatus, is the 
blood : but the blood does not renew 
our systems and give immortality to 
our present bodies ; blood is our nat- 
ural life as the Lord said to Noah : — 
"Flesh with the life thereof, which is 
the blood thereof, shall ye not eat." 
(Gen. 9: 4.) Blood, instead of im- ' 

parting eternal life to the system, only 
imparts a natural or temporal life, and 
contains within itself all the ingre- 
dients of decay and death or dissolu- 
tion. It is reasonable to suppose, 
then, that a fluid of a more refined 
and life-giving nature, flowed through 
the bodily organizations of our first 
Parents, and all the other animal 
creation — that this fluid was the life- 
preserving agent, that imparted im- 
mortality to all flesh, so long as they 
retained it in their systems. As this 
fluid could not have been blood which 
contains the seeds of death, What 
kind of substance was it 1 We reply, 
that it must have been a spiritual 
substance or fluid, which is the only 
kind of substance capable of preserv- 
ing any organization in immortality. 
Were there any trees, or fruits, or 
vegetables of any kind which the 
Lord had planted, that were calcula- 
ted, if eaten, to counteract, or subvert 
the operations of this spiritual fluid, 
and introduce into the system a fluid 
of a different nature 1 There was 
only one tree which would produce 
these deleterious effects — only one 
tree whose fruit, if taken into the sys- 
tem, would change it from immortal- 
ity to mortality — all other fruits and 
vegetables were so constructed as to 
produce no harm ; hence they were 
the only food which God gave to the 
immortal animals which he placed 
upon this earth. We may suppose 
that the vegetable creation, with the 
exception of this one tree, contained, 
at that time, no poisons — no ingre- 
dients of decay and death — no inju- 
rious combinations unadapted to im- 
mortal flesh and bones. The bodies 
of Adam and Eve, and of all the fish, 
fowls, and beasts which God made 
directly out of the dust, would have 
been still living as fresh and as fair 
as when they first came from the hand 
of their Maker, if Adam had not par- 
taken of the forbidden fruit. All 
other fruits were good for them, and 
they might have feasted upon <hpm to 
all eternity without destroying the 
immortality of their bodies. 

58. Let us next inquire, Whether 
Michael, after taking a tabernacle un- 



der the name of Adam, lost or forgot 
any of his previous knowledge ? It is 
quite evident that Michael, when he 
had charge of the armies in Heaven, 
must have known good and evil, to 
some extent, at least; for if he were 
ignorant of good and evil, he could 
not have received any merit for keep- 
ing his first estate. If he did not un- 
derstand the nature of evil, he would 
not have fought against one-third part 
of the hosts of Heaven for doing evil. 
If Michael stood forth as a bold cham- 
pion for the rights of his brethren, 
and for that which was good, he must 
have understood the nature of good. 
If spirits, in their first estate, did not 
know good from evil, Why were they 
thrust down and bound with "ever- 
lasting chains of darkness " for doing 
that which they did not know to be 
evil? Would any parent, here in 
this world, banish his children ever- 
lastingly from his presence, without 
any hopes of recovery, for doing 
those things which they did not know 
to be evil? Our hearts would revolt 
at the very idea of such injustice in 
an earthly parent. Shall we then 
represent God as more unjust than 
man ? Shall we say that he will 
punish with everlasting punishment 
the rebellious angels without a suffi- 
cient cause ? Shall he doom them to 
endless misery for acts which they 
did not know to be evil ? It is evi- 
dent, then, that the angels in their 
first estate knew good and evil; and 
therefore, were subjects of reward 
and punishment for their acts. But 
when Adam was placed in the Gar- 
den, he did not know good and evil; 
therefore, the knowledge which he 
once was in possession of, in regard 
to good and evil, was lost and forgot- 
ten. To what extent he had lost the 
knowledge of other subjects, we are 
not informed. It is very probable 
that he remembered nothing in rela- 
tion to the events which transpired in 
his previous state. Possessing an 
intelligent spirit capable of being in- 
structed, he, doubtless, received in- 
formation by the immediate inspira- 
tion of the Spirit of God, and from 
God, Himself, who was personally 

with him. He had sufficient intelli- 
gence imparted to him, to give names 
to all beasts, and cattle, and the fowls 
of the air, when the Lord brought 
them unto him; he had intelligence 
enough to know that Eve was made 
from one of his ribs ; hence, he said 
"This is now bone of my bones, and 
flesh of my flesh : she shall be called 
Woman, because she was taken out 
of man." God imparted to him a 
language by which to express his 
ideas. It is not at all likely that Adam 
acquired the knowledge of the lan- 
guage which he used, in his spiritual 
state. Though spirits make use of 
language, it is very probable that 
their ideas are not conveyed by sounds 
through the medium of an atmosphere 
similar to ours. Their communica- 
tions to one another are through signs 
and media adapted to a spiritual state 
and a spiritual world: while our ver- 
bal communications are by sounds, 
conveyed through the air. The lan- 
guage, therefore, which Adam spake 
must have been given to him by the 
immediate inspiration of the Almighty, 
the same as he gave a variety of 
tongues to the people who were build- 
ing the tower. The same power that 
gave him the language, gave to him 
the ideas expressed by the language. 
Therefore, we may reasonably believe 
that when the spirit of Michael en- 
tered his tabernacle he was deprived 
of all his previous knowledge, not 
only in relation to good and evil, but 
in relation to all other subjects, and 
that all the knowledge he acquired 
previous to his fall, was obtained by 
observation, reflection, and immediate 
inspiration: that he had to lay aside 
his former information and begin at 
the first principles of knowledge and 
ascend by degrees from truth to truth 
until he should regain all the light and 
intelligence he possessed in the spirit 
world, and even more, inasmuch as 
he was placed in a condition to learn 
things by experience that could not 
have been learned in the spiritual ex- 

59. Why was man deprived of all 
his former knowledge when he left 
the spirit world and came here ? It 



was in order that he might have a 
second trial or probation under new 
circumstances and conditions to which 
he had not previously been subject. 
If he had entered this world, retain- 
ing his previous knowledge, many 
things which would be a trial to one, 
possessing a small degree of informa- 
tion, would have been no trial to him, 
and many temptations which would 
not overcome one who had been 
faithfully tried through every succes- 
sive grade of knowledge from its first 
principles upwards, would prevail 
against, and completely triumph over 
a man who had great knowledge but 
yet, had never been tried and learn- 
ed by experience the necessity of re- 
sisting temptation through all the dif- 
ferent grades or degrees of intelli- 
gence from the first principles there- 
of. Man therefore, had taken from 
him his past knowledge, in order that 
he might begin again, under a new 
set of circumstances and show him- 
self approved or disapproved for his 
use of every degree of light and truth 
that should be imparted to him. The 
condemnation of man is in proportion 
to the degree of light and truth under 
which he transgresses. If he came 
here with all the knowledge he had 
in the spirit world, and yet, being in- 
experienced in regard to many temp- 
tations which would beset his path- 
way in this life, he would be as like- 
ly to be overcome as one having less 
knowledge, and, therefore, would be 
in greater danger of coming under a 
heavier penalty. It was wisdom, 
therefore, that man should lose, in 
his second estate, his former informa- 
tion, that he might be strengthened 
by degrees, and learn, little by little, 
how to overcome his imperlections 
and resist all evil. 

60. If man had descended from 
the spirit world and had taken flesh 
and bones with all his previous 
knowledge, and had not been tried 
under these new circumstances, his 
Father could not, with confidence, 
have entrusted him with the bless 
ings, authority, and power which he 
designed to bestow upon him in a fu- 
ture state ; for a being that has not 

been tried in all things may not en- 
dure the trials, if they should at any 
time come upon him. It is better 
that he should fall in a state of par- 
tial ignorance, than to fall after be- 
ing entrusted with power ; for, in the 
latter case, he would, not only injure 
himself, but injure all those over 
whom he had control. It is for this 
reason, that man is tempted and tried 
in all things, through all the succes- 
sive degrees of knowledge from the 
first principles thereof until he re- 
ceives a fulness of truth and knows 
all things, and then he is entrusted 
with all power, and all beings will 
have full confidence in him ; but if 
any temptation prevail against him, 
and overcome him, he is not entrust- 
ed will all knowledge and power, and 
therefore cannot inherit the fulness 
of ihe Father's glory. 

61. Man being without the knowl- 
edge of good and evil would be in a state 
of innocence ; and being immortal, 
not subject to pain or death, he would 
be entirely ignorant concerning the 
nature of pain or misery ; it could not 
be described to him, so as to con- 
vey to his mind the least idea of its 
nature. Nothing short of suffering 
pain could impart to him a knowledge 
respecting it. As a blind man who 
has never seen light or color can 
form no conception of its nature, or 
as as a deaf person who has never 
heard sound, is entirely ignorant of 
the nature of sound, so likewise Adam 
and Eve could never form the most 
distant idea of pain or misery, with- 
out experiencing in their own persons 
this curious sensation. A knowledge 
of pain never could have been derived 
from the reasoning faculties, neither 
could they have derived it from ob- 
servation, for there was no creature 
upon the earth which suffered pain ; 
and even if they could have been per- 
mitted to observe other beings endu- 
ring pain, it could not have imparted 
the idea to them ; hence if they had 
lived eternally they never would have 
gained this knowledge only by suffer- 
ing it themselves. 

(To be continued.) 





That this divine institution was I private members and all the church 
practiced under the Christian dispen- were limited to one, Paul's instruc- 
sation, is still further evident, not only I tion for the bishops and deacons to be 

from the foregoing reasons, but from 
the instructions which Paul gave to 
Timothy and Titus, concerning Bis. 

the husbands of one wife would have 
been altogether unnecessary. If there 
were no such practice prevailing in 

hops and Deacons. He says " A the Christian Church, instead of con- 

bishop, then must be blameless, the 
husband of one wife, vigilant, sober, 
of good behaviour, given to hospitality, 
apt to teach." (1 Tim. 3: 2.) "Let 
the deacons be the husbands of one 
wife, ruling their children and their 
own houses well." (Verse 12.) "If 
any be blameless, the husband of one 
wife, having faithful children not ac 

fining these officers to one wife, he 
would have required them to receive 
no person into the church who had 
more than one. The very expres- 
sion, "The bishop must be the hus- 
band of one wife" is a strong indica- 
tion that there were many in the 
church who were the husbands of 
more than one ; and on this account 

cused of riot or unruly. For a bishop it was necessary that Timothy and 
must be blameless, as the steward I Titus should receive instructions in 
of God." (Titus 1: 6, 7.) There regard to their selections for ordina- 
are two different meanings frequently ; tion. Any person can see that if 

attached to these passages : First, It 
is supposed that Paul intended to pro- 
hibit all single or unmarried men 
from being entrusted with the offices 
of bishop and deacon ; that he re- 
quired that they should be married, 
at least, to one wife, as a prerequisite 
to ordination. By those who take 
this view of the subject, it is believed, 
that a man must, as Paul says, "first 
be proved" by marrying at least one 
wife, ruling "well his own house, 
having his children in subjection ; 
(for if a man know not how to rule 
his own house" says Paul, " how shall 
he take care of the church of God?") 
If this view of the subject be correct, 
then Paul did not intend to limit the 
bishop or deacon to one wife, but 
merely intended to show that he must, 
as a qualification, be married, or must 
be the husband of one wife, before he 
could be ordained to either of those 
offices. Second, It is supposed by 
many that these offices were not to 
be conferred upon those who had more 
than one wife. If this view of the 
subject be correct, (and it evidently 
appears to be the true meaning of the 
passages,) then, it is very certain 
that there were many in the church 
who had more than one ; for if the 

there were no such practice allowed 
in the church, Paul never would have 
mentioned this particular qualification 
to be observed in the selections to be 
made from the members of the church. 
If there were no members who had a 
plurality there would have been no 
danger of Timothy's selecting a Poly- 
gamist for a bishop ; hence the in- 
struction would have been entirely 
useless. Suppose a minister in Eng- 
land were to write to his brother 
minister in London concerning ordi- 
nations, and should instruct him to 
select such persons from his congre- 
gation for the office of Deacon as 
were not slave-holders, or that the 
deacons must be the owners of one 
slave only. Would not such instruc- 
tion in England be entirely uncalled 
for? And would not the individual 
who wrote such instruction be con- 
sidered deranged ? Where slaves do 
not exist such instruction never would 
be given- So likewise, if the plural- 
ity of wives did not exist in the Christ- 
ian Church, Paul never would have 
been so foolish as to have cautioned 
Timothy in regard to the selections 
which he made from the members of 
that church. This, therefore, is an- 
other corroberative testimony that the 


plurality doctrine was allowed under 
the Christian dispensation. 

But if the private members in the 
Christian Church were permitted to 
have more than one wife, why not 
also the bishops and deacons 1 Paul 
has not given us the reason. It is 
quite probable, that the principal rea- 
son was that the important duties de- 
volving upon these offices required 
them to be as free from other cares 
as possible. Or as Paul says, in an- 
other place, "I would have you with- 
out carefulness. He that is unmar- 
ried careth for the things that belong 
to the Lord, how he may please the 
Lord : but he that is married careth 
for the things that are of the world 
how he may please his wife." (1 
Cor. 7 : 32, 33.) Paul knew this to 
be the general disposition of mankind, 
and he knew that there were but a 
very few men to be found who would 
sacrifice houses and lands, wives and 
children, and everything else of an 
earthly nature for the sake of the 
gospel, therefore, he no doubt wrote 
his instructions to Timothy to select 
those among the church members 
who had but one wife, as they would 
be much more free from care than 
those who had several wives and 
children depending on them for their 
support. Neither Paul nor any of the 
other apostles has ever represented 
the plurality of wives to be sinful or 
evil in the sight of God. We do not 
find the principle condemned either 
in the Old or in the New Testament. 
When Paul recommended Timothy to 
select from among the Saints those 
that had but one wife, he does not 
give the most distant intimation that 
those officers were thus limited, be- 
cause to have more than one would 
be sinful. It was only a matter of 
expediency that they might be free 
from the cares of a large family. 
There were many practices that cir- 
cumstances required the servants of 
God to dispense with, not because 
they were sinful in themselves, but 
merely to comply with surrounding 
customs. For instance, it was not 
sinful to eat meat offered to idols, and 
yet for fear that some weak brother 

should be emboldened to follow the 
example and eat with conscience to 
the idol, and thus offend God, it be- 
came a matter of wisdom to dispense 
with the practice ; hence, Paul says, 
" If meat make my brother to offend, 
I will eat no flesh while the world 
standeth, lest I make my brother to 
offend." (1 Cor., 8: 13.) Paul 
gave instructions in many things, 
suited to circumstances : hence, we 
find him in one epistle, saying, " to 
the unmarried and widows, it is good 
for them, if they abide even as I." 
And again, "Art thou loosed from a 
a wife? seek not a wife." (1 Cor., 
7 : 8, 27.) And in another epistle 
he writes thus : " I will therefore 
that the younger women marry, bear 
children, guide the house, give none 
occasion to the adversary to speak 
reproachfully." (1 Tim., 5: 14.) 
The cause of these apparently oppo- 
site instructions, arose from surround- 
ing circumstances. The Corinthians 
had fallen into many evils. Divi- 
sions, contentions, fornications, bro- 
ther going to law with brother, and 
various other evils existed among 
them. Under these influences, Paul 
was fearful to have those in that 
church who were faithful, marry, lest 
they should get wicked companions 
that would lead them away to de- 
struction. Therefore, he gave the 
instructions above quoted. But in 
other churches where such evils did 
not exist, it was his will that they 
should marry. Teachings were va- 
ried to different churches as existing 
conditions required. Circumstances 
required Timothy to select from 
among the Saints those that had but 
one wife to perform the important 
duties of Bishop and Deacon. If the 
Saints had been less coveteous and 
willing to sacrifice all things as the 
apostles did at first, there would have 
been no necessity for this instruction. 
Bishops and Deacons might have 
been taken of those Saints who had 
many wives, and they would have 
freely left all for the gospel's sake ; 
but for the want of such whole- 
hearted men, Paul had to suit his in- 
structions accordingly. Among the 



various qualifications which Timothy 
was required to observe in selecting 
men for Bishops, Paul says, " More- 
over he must have a good report of 
them which are without ; lest he fall 
into reproach" (1 Tim., 3: 7-) 
Did Paul give these instructions be- 
cause he considered it a sin to be re- 
proached by those who were without ? 
Did he consider it a sin to have an 
evil report from them who were not 
in the church ? These were certainly 
not the views of Paul ; for he, him- 
self had been spoken evil of and re- 
proached wherever he went. Jesus 
says, "Blessed are ye when men 
shall hate you, and when they shall 
separate you from their company, and 
shall reproach you, and cast out your 
name as evil, for the Son of Man's 
sake. Rejoice ye in that day and 
leap for joy: for, behold, your reward 
is great in Heaven ; for in like man- 
ner did their fathers unto the pro- 
phets." " Woe unto you, when all 
men shall speak well of you ! for so 
did their fathers to the false prophets." 
(Luke 6 : 22, 23, 26.) " If they have 
called the master of the house Beel- 
zebub, how much more shall they call 
them of his household?" (Matthew, 
10 : 25.) Peter says, "If ye be re- 
proached for the name of Christ, hap- 
py are ye." (1 Peter 4 : 14.) But 
why was Timothy instructed to select 
for the office of Bishop such as had 
"a good report of them which are 
without, lest he fall into reproach ?" 
Was it because all others in the 
church were sinners? Was it be- 
cause none who were reproached and 
spoken evil of for Christ's sake were 
qualified for the office of Bishop? 
Was it because God condemned all 
those whom the world condemned ? 
No : it was for none of these causes 
that Paul gave this instruction ; it 
was merely as a matter of expediency: 
there were others, no doubt, who were 
more righteous in the sight of God, 
and better qualified for the office of 
Bishop whom the world hated and re- 
proached and spake all manner of evil 
against. Yet Paul, for some reason, 
considered it best to select such as the 
world spake well of. His object 

might have been to allay the spirit of 
persecution which was then raging 
among those who were without. His 
instructions were suited to surround- 
ing circumstances in regard to this, as 
in relation to their being the hus- 
bands of one wife. It was no more 
sinful to be the husband of a plurality 
of wives, than it was to be reproached 
and have an evil report from them 
who were without. In the first his 
object was to have the Bishops free 
from the multiplied cares of a large 
family, and in ihe second to allay the 
hostilities of the enemy, by selecting 
those who were of good report among 

We should be pleased to have some 
of the wise theologians of our day 
bring forward even one passage from 
either the Old or New Testament to 
prove that the plurality of wives is 
an evil. Let them produce some 
passage, if they can, to show that 
such a practice was sinful either un- 
der the Patriarchal, Mosaic, or Chris- 
tian dispensations. Let them show 
that the practice was not continued 
under the Christian dispensation. 
Where and when did our Saviour 
ever condemn it? Where and when 
did any of his Apostles ever condemn 
it ? Here, then, ye ministers of 
Christendom, are some grave ques- 
tions for you to settle. Would you 
convert the "Mormons" of Utah Ter- 
ritory from this practice, show them 
that it is sinful or unscriptural. No 
sooner was it sounded abroad through 
the columns of the Seer that the 
Saints in Utah believed in and prac- 
ticed the plurality of wives, than the 
whole army of editors and ministers 
throughout Christendom formed them- 
selves in battle array ; the thunder of 
their artillery is heard reverberating 
from nation to nation, as though they 
would annihilate the poor citizens of 
Utah with one tremendous onslaught. 
Curses, denunciations, and ridicule, 
are poured out like a flood upon their 
heads. The whole English vocabu- 
lary is exhausted to find epithets and 
reproaches sufficiently expressive of 
their holy horror. But in this holy 
war where is the editor or minister 


that can brandish the sword of truth 
against that which he condemns ? 
Where is the theological Goliah of 
modern Christendom that can stand 
before the sling stones of truth as 
they are hurled by the power of Is- 
rael's God into the midst of the ene- 
my's camp ? Denunciations are not 
arguments — curses and vile re- 
proaches will not convince the judg- 
ment nor enlighten mankind — Editors 
and ministers will find some wise 
men yet left on the earth who are 
not afraid of the Bible nor of Bible 
truths : by that sacred volume they 
will form their judgment, and not 
upon popular traditions nor the de- 
nunciations of the bigoted. Wise 
men of Babylon wonder — editors are 
astonished — ministers are amazed — 
priestcraft trembles to its very cen- 
tre — and the Devil and his angels 
are mad to think that after all their 
united exertions to put a stop to the 
spread of this "awful delusion'' 1 as it 
is denounced, it still prospers with un- 
paralleled success among every na- 
tion to which it has been published. 
How is it, inquires the wise states- 
men, that such a bare-faced imposi- 
tion converts its tens of thousands 
annually among the most civilized 
nations of the earth 1 What is the 
secret of its prosperity? We will 
tell you, Mr. Statesman, there are 
many tens of thousands of honest up. 
right men who, in despite of priest- 
craft, will investigate for themselves, 
and in so doing, they find that " Mor- 
monism," which is called by editors 
and ministers a "barefaced imposi- 
tion," has never as yet been proved 
to be such — they find that the cry of 
delusion is one thing, and the proof 
of delusion is another, they reason 
within themselves, that if " Mormon- 
ism" is such a " base imposition," 
why has not some giant theologian 
been able, after a score of years, to 
prove it to be such ? They find the 
world flooded with books, pamphlets, 
periodicals, editors, ministers, mobs, 
and murderers, all crying " beware 
of Mormonism!" "Beware of that 
soul-destroying imposition!" "Be- 
ware of the wicked, beastly, licenti- 

ous Mormons ! !" "Beware of Mor- 
mon Polygamy ! ! !" " The Mor- 
mons of Utah are Polygamists ! ! !" 
"O awful!" "O horrible!" "O 
abominable !" " Who could have be- 
lieved it!" "Cannot Gen. Pierce 
do something to put a stop to this 
dreadful evil !" " To avert the ca- 
lamities of civil war the Mormons 
should be made to obey the laws !" 
Such are the arguments, Mr. States- 
men, that wise and candid men hear 
against the so-called delusion. They 
again reflect if Mormonism is really 
such a dreadful delusion, and if a 
plurality of wives is, indeed, so sinful 
and unscriptural, why are not some 
candid arguments — some scriptural 
evidences forthcoming to convince 
the judgment and enlighten the mind, 
and to show the nature of the delu- 
sion, and why, and wherein it is a 
delusion ? Why, say they, are all 
these denunciations heaped upon the 
Latter-Day Saints without one logi- 
cal argument, or scriptural evidence 
to sustain them ? 

If editors and ministers wish to put 
a stop to the rolling of the great 
wheels of " Mormonism," we advise 
them to try another plan. You have 
found that evil epithets and the cry of 
Imposture, have been tried in vain. 
Such empty trash is becoming stale ; 
it is not received as evidence by a 
thinking public. They do not gree- 
dily swallow it down ; they want 
something more substantial. Let 
theologians back up their cry of de- 
lusion by good sound reasoning — by 
evidences from the Word of God. 
Let editors and authors, for once, 
show themselves men of sense ; let 
them, for once, appeal to the law and 
testimony, and expose "Mormonism" 
scripturally ; let them, for once, prove 
to the world that the doctrines of the 
Latter Day Saints are false ; let them 
show from the Word of God that a plu- 
rality of wives is sinful or unscriptu- 
ral. If they will, for once, adopt this 
plan, they will find that it will have 
more weight in the minds of an intel- 
ligent thinking public, than all the 
ridicule, vile reproaches, and popular 
denunciations, that the devil can in- 



vent. Try it and see. If you will 
prove "•Mormonism" to be a delusion; 
if you will show by the Word of God 
that a plurality of wives is not sanc- 
tioned under the gospel as it was un- 
der former dispensations, you will 
greatly enlighten the minds of the 
people of Utah. Think not that the 
descendants of the pilgrim fathers — 
the intelligent sons and daughters of i 
the New England States — the citi- 
zens of this great Republic, educated 
under the salutary influence of Ame- 
rican institutions, who now dwell in 
exile in the Mountain Territory, are 
so lost in the depths of barbarism — so 
engulphed in the fatal vortex of delu- 
sion — so impenetrable to sound argu- 
ments and logical reasoning — so blind 
to the great truths contained in the 
Word of God, that they are beyond all 
hopes of recovery. At least make the 
exertion once; convince them of their 
errors of doctrine or errors of prac- 
tice. Let missionaries be sent among 
them; they shall be treated with the 
highest respect; meeting houses shall 
be opened to them free of all expense; 
the people will turn out by tens of 
thousands to hear their strong reason- 
ings, and if they are able to prove 
" Mormonism" a delusion, they will 
convert the great majority of the Ter- 
ritory. Here, then, is a splendid field 
for missionary enterpiize. But let us 
notify you to send men who are not 
afraid of the Word of God. Let men 
be sent who will make no denuncia- 
tions only such as they are able to 
prove ; for the inhabitants of Utah 
have too much sense to be thus gulled 
and duped ; they have too much expe- 
rience to believe all that missionaries 
and editors say without proof; they 
have too much honesty and desire for 
the truth to believe a thing to be true 
or untrue, because long established 
customs and popularity sanction it. 
The people of Utah hear and then 
judge ; they think for themselves and 
do not hire ministers and editors to 
think for them. Come, then, you 
missionary societies whose bosoms 
yearn over the dark and benighted 
heathen in foreign climes, awake to 
the awful condition of the poor and 

outcast Latter Day Saints in your own 
land ; send forth your master spirits — 
your Calvins — your Luthers — your 
Wesleys ; let the thunder of their elo- 
quence be heard upon the mountain 
tups ; let the vales of Utah be refresh- 
ed by their sublime effusions ; let the 
hills and mountain gorges re-echo the 
glad tidings, till every ear shall hear, 
and every heart be penetrated. A 
voice is heard from Utah saying, 
Come over and help us ; teach us of 
our errors ; convince us of our delu- 
sions, if we have any ; set us in the 
good old paths of ancient Christianity 
if we are not already walking there- 
in ; take us by the hand and lead us 
into the light, if you consider us in 
darkness ; prove to us that the Book 
of Mormon is an imposition that we 
may be justified in rejecting it ; con- 
vince us that a plurality of wives is 
contrary to the gospel ; let your light 
shine upon the mountains and upon 
the highest places of the earth, that 
Utah may, peradventure, become en- 
lightened, at least, that she may be 
able to see some of the beauties of 
civilized society. The inhabitants of 
that dark and benighted land are so 
far sunk in the depths of barbarism, 
that they will not suffer a public pros- 
titute to live in the Territory : an 
adulterer or seducer is not considered 
fit to live in that barbarous land. 
These ornaments of civilized and 
Christian nations, do not yet adorn 
the cities and towns of Utah. Curs- 
ing, swearing, gambling, drunken- 
ness, stealing, brother going to law 
with brother, fighting, quarrelling, 
and such like specimens of civilized 
society, have not yet been introduced 
to polish and refine the manners of 
that deluded, benighted people. Mis- 
sionaries, therefore, will have a great 
work to perform to reclaim the "Mor- 
mons" from all their barbarous and 
degrading customs, and polish and 
adorn" them with all the beauties of 
civilization. But let them not be dis- 
couraged ; if they can prove that they 
have greater light than the Saints, 
they may be assured of success, and 
that the people en masse will be con- 



But "the people of Utah should be 
made to obey the laws in order to 
avert the calamities of civil war." 
We hope that priests and editors will 
not martial the whole nation against 
tl^em. At least, show them some lit 
tie mercy, by first informing them 
what laws of God or man they have 
broken. Before you blot their names 
out from under Heaven, give them 
one chance of repentance and refor- 
mation by sending wise men, and 
judges, and lawyers, to point out to 
them what law of the United States 
they have violated, or what law of Utah 
Territory they have trangressed. If 
it be contrary to the laws of the Uni- 
ted States for the citizens of Utah to 
have a plurality of wives, they are 
certainly ignorant of the existence of 
such laws. None of the lawyers or 
judges who have been sent among 
them have ever pretended that the 
United States have passed any laws 
upon that subject. And as for the 
laws of the individual States and other 
Territories, Utah is not aware that 
she is ameniable to them. Each 
State and Territory passes its own 
laws to regulate its own domestic re- 
lations and internal affairs, and is not 
under the jurisdiction of any other. 
If Utah has become a transgressor of 
any laws to which she is ameniable, 
let the judges of the Supreme Court, 
appointed for that Territory, take 
cognisance of the same, and punish 
her citizens by law. This will "avert 
the calamities of civil war" which 
editors and religious bigots are so 
fearful of. We ask the citizens of the 
Northern States, if their State laws 
authorize them to regulate the policy 
of the Southern States in regard to 
slavery? Have they the right to say 
that the Southern States must and 
shall abolish slavery? The State 
laws of the North have nothing to do 
with the domestic relations of the 
South. So it is in regard to Utah ; 
she asks not the interference of any 
State of this Union to dictate to her 
what kind of policy she must adopt 
in her legislative enactments ; if she 
choose to adopt slavery in her midst, 
the organic law of the Territory gives 

her the privilege ; if she choose to 
practice a plurality of wives, she has 
the most unbounded right to do so, un- 
til prohibited by law ; if she choose to 
pass laws authorizing her citizens to 
marry a hundred or seven hundred 
wives, it would be a violation of no 
law or Constitution of the General 
Government. If enthusiasts and reli- 
gious bigots are not pleased with the 
liberties guaranteed in the great Con- 
stitution of this country, let them pe- 
tition Congress for a different kind of 
government — one that shall combine 
the ecclesiastical with the civil pow- 
er—one that shall incorporate the 
holy inquisition for the punishment of 
all heretics who dare think or act for 
themselves — one that shall issue a 
bloody edict for the extermination of 
the Latter Day Saints wherever they 
can be found : such a government 
would be much better adapted to their 
wants : such a government would en- 
able them to rule over the consci- 
ences of men by the sword, the fag- 
got, and the fire : such a government 
would enable them to effectually de- 
molish all delusions and heretical 
opinions by physical arguments, in- 
stead of mental. O, how beautiful ! 
how logical ! how powerful in its ap- 
plications would such an order of 
things be ! Before such irresistable 
logic the poor "Mormons" would 
stand no chance at all : they would be 
overpowered, butchered, roasted alive, 
as an unequivocal testimony of their 
gross delusions ! 

But to return again to our subject. 
If the plurality of wives once existed 
in the Christian Church, why has not 
the practice been kept up unto the 
present day? Is it not an evidence 
that it never existed under the gospel, 
from the fact that it has not been 
transferred down to our time ? We 
reply, that the non-existence of the 
practice among Christian nations now, 
is no evidence, at all, against its ex- 
istence in the early age of Christian- 
ity. There is scarcely one feature of 
ancient Christianity, that has strug- 
gled through the long night of dark- 
ness, and reached our day. Where 
now are the inspired Apostles such as 



characterized ancient Christianity ? 
Where now are the abundance of 
Christian Prophets such as once 
flourished in the Christian Church? 
Where now are the visions, revela- 
tions, prophecies, ministry of angels, 
the healings, the miracles, and the 
power of God that distinguished the 
Christian Church while it was on the 
earth ? Where has been even the 
Christian Church itself, for centuries 
and ages past? It has been nowhere 
upon the earth. If all the great, and 
glorious, and grand characteristics of 
Christianity, have ceased — >if the 
Christian Church itself, has not been 
transferred to our day, how could it 
be expected that the plurality of wives 
as practiced in that Church, should 
survive the general wreck? If the 
most important offices, gifts, and bless- 
ings of the gospel, perished in the 
general apostacy, it would be nothing 
strange if some of the customs of the 
early Christians should perish also. 

After the Church of Christ became 
extinct from the earth, the apostates 
who were left still continued a form 
under the name of a Christian Church; 
these changed and altered customs to 
suit their own imaginations; forbid- 
ding their priests to marry, and in- 
troducing celibacy, and nunneries, 
and thousands of other foolish whims 
and habits that the Christian Church, 
while it was on the earth, never 
thought of. From these unauthorized 
apostates, sprang all the churches of 
modern Christendom; all being as 
destitute of divine authority as the 
idolatrous Hindoos. And through 
their traditions, customs, and foolish 
imaginations, they have almost en- 
tirely irradicated every feature and 
custom of ancient Christianity from 
the earth. 

This great apostacy began to man- 
ifest itself in the Christian Church 
while the apostles were yet living. 
Paul, in speaking of the coming of 
Christ, says, "Let no man deceive 
you by any means : for that day shall 
not come, except there come a falling 
away first." (2 Thess. 5: 3.) And 
again, he says, "for the mystery of 
iniquity doth already work." (Verse 

7.) The apostate churches of latter 
times were to be " without natural 
affection," " having a form of godli- 
ness, but denying the power thereof," 
"giving heed to seducing spirits, and 
doctrines of devils; speaking lies in 
hypocracy; having their conscience 
seared with a hot iron; jorbidding to 
marry;" " waxing worse and worse, 
deceiving and being deceived;" 
"through coveteousness, with feigned 
words, making merchandise of the 
people" " turning their ears away 
from the truth, and turning them un- 
to fables." " Forbidding to marry" 
was one of the grand evils of the 
apostacy; it was classified with the 
" doctrines of devils;'' it was one 
of the most effectual doctrines that 
the devil could invent to uproot the 
foundations of society; to deprive the 
people of God of their promised herit- 
age of children; to thwart the pur- 
poses of the Almighty in peopling the 
earth with its full measure of inhabi- 
tants; to cut off the glory promised to 
the faithful through the continuance 
of their posterity; to reduce mankind 
to the same woful condition, as the 
fallen angels themselves, who have 
no power to increase their dominions 
by a multiplication of their species. 

The devil and his angels, having 
forfeited, in their first estate, all right 
to enter a second with bodies of flesh 
and bones, and having lost the privil- 
ege of marrying and propagating their 
species, feel maliciously wicked and 
envious against the sons of men who 
kept their first estate and are now in 
the enjoyment of the second, marry- 
ing and increasing their families or 
kingdoms. These arch seducers 
know full well the blessings which 
they have lost, and which they see 
mankind in possession of, namely, the 
blessings of wives and children. 
Could they seduce mankind and for- 
bid them to marry, it would greatly 
gratify their hellish revenge; for they 
know that all such would lose their 
promised glory, being left wifeless 
and childless like themselves, without 
any possible means of reigning over 
an endless increase of posterity. 

The devils, knowing the eternal 



ruin which would necessarily come 
upon mankind could they be persuad- 
ed to abolish marriage, used every 
art of seduction to accomplish their 
evil designs. When they could not 
succeed in one way they would try 
another ; if they could not persuade 
all the church to forsake the practice 
of marriage, they would then try their 
skill upon the apostate priesthood, en- 
deavoring to enforce them into a life 
of perpetual celibacy. The devils 
soon succeeded in getting laws enact- 
ed, forbidding the Priests to marry. 
Nunneries were also built in which 
females were immured for life, and 
thus prevented from fulfilling the 
great and first command to multiply 
their species. The next great object 
with the Devil was, to unite this 
apostate church and priesthood with 
the civil power ; this he soon accom- 
plished : he now found himself armed 
with double facilities. What he 
could not before fully accomplish 
with the ecclesiastical tribunals, he 
could now perform through the enact- 
ments of the civil powers. He had 
already succeeded in abolishing mar- 
riage among Priests and Nuns, and 
the next step was to forbid the plu- 
rality of wives — that divine institu- 
tion which had, in all previous ages 
of the world, been so successful 
among holy Patriarchs, Prophets, and 
righteous men in greatly multiplying 
the people of God, and spreading 
them abroad like the sands of the 
seashore. Could he persuade the 
ecclesiastical and civil powers to 
unitedly attack this holy institution, 
and utterly abolish it in church and 
State, it would greatly satiate his re- 
vengeful feelings ; for he recollected 

well how much harm Abraham, 
Jacob, Moses, Gideon, Elkanah, 
David, and numerous other old Po- 
lygamists had done to his kingdom. 
God had declared himself to be the 
God of Abraham, the God of Isaac, 
and the God of Jacob, and had pro- 
mised to bless the children of their 
numerous wives and multiply them 
like the dust of the earth. And 
Christ too, the greatest enemy which 
the Devil had, was so well pleased 
with this divine institution that he 
chose to come into the world through 
the lineage of a long list of Jewish 
and Patriarchal Polygamists. The 
Devil, therefore, thought to vent his 
spite at this holy order, and if possi. 
ble entirely irradicate it from the 
earth. Through the influence of 
Apostate Christendom several na- 
tions have actually been persuaded, 
to assist the Devil in his malicious 
warfare against this divine system : 
they have actually passed laws pro- 
hibiting it in their midst. Thus that 
order of plurality by which the twelve 
tribes of Israel were founded, and 
from which the Messiah, according 
to the flesh, came ; that order which 
multiplied the chosen seed as the 
stars of Heaven, and in which all na- 
tions should be blessed ; that order 
by which the childless dead could 
have his name perpetuated to endless 
generations ; that holy divine order 
has been overturned and abolished 
by human enactments and by human 
authority. Let Apostate Christen- 
dom blush at her sacriligious deeds ! 
let her be ashamed of her narrow, 
contracted bigoted laws ! 

(To be continued.) 


The Pre-existence of Man 65 

Celestial Marriage 73 


Edited and Published bt Orsow Pratt, 

at $ 1 per annum, invariably in advance. 


All ye inhabitant* of the world, and dwellers on the earth, See Ye, when He 
lifteth up an Ensign on the Mountains.— Isaiah xvm, 3. 

Vol. I. 

JUNE, 1853. 

No. 6. 


( Conlinwed.) 

62. If man before the fall harl no 
knowledge of misery, it is evident 
that he also must have been ignorant 
of the nature of happiness; for al- 
though placed in circumstances where 
there is no misery, yet he does not 
realize that this condition is a condi- 
tion of happiness : no one could ex- 
plain to him the nature of happiness : 
the idea of happiness never could 
enter his mind until he could form an 
idea of a state or condition of an op. 
posite nature. If we should conceive 
of a being placed in circumstances 
where a continuous stream of light 
shone upon him, whose intensity 
never varied — if we should conceive 
him as never closing his eyes upon 
this light, it would be impossible for 
him to know the nature of darkness ; 
and it would be equally impossible 
for him to form any idea that he was 
enjoying light : light could not be ex- 
plained to him, as something opposite 
to darkness ; and though he should 
dwell in that light eternally, he 
never could appreciate it ; he could 
not contrast his condition in the light 
with the condition of another in 
darkness ; for he would have no idea 
what darkness was : in order to un- 
derstand the difference between light 
and darkness, and appreciate the 
blessings of the one, contrasted with 
the disagreeableness of the other, he 
must experience the two opposite 

states. So likewise, in reference to 
the idea of happiness ; in order to de- 
termine in his own mind what happi- 
ness is, he must be able to contrast 
it with misery, but if he has no idea 
of misery, he could not make the con- 
trast, and consequently he could form 
no idea in his own mind that his state 
was a state of happiness. The word 
happiness would be a vague term of 
which he could form no idea of the 
meaning. Hence, the state of our 
first parents before the fall must have 
been a kind of neutral state, having 
no knowledge of happiness or misery, 
neither enjoying the one nor suffering 
the other, not appreciating their con- 
dition, for they could not contrast it 
with any opposite condition. It was 
necessary, therefore, for them to ex- 
perience pain or misery, that they 
might discern and appreciate happi- 

63. The Lord being perfect in 
goodness, could not, consistently with 
this great attribute of His nature, in- 
flict pain or misery upon innocent 
beings, like our first parents. If he 
had made them subject to pain, his 
work could not have been pronounced 
very good : and if he had inflicted 
pain upon them while in their inno- 
cent state, all the Heavens would 
have considered Him unjust and im- 
peached his goodness. Pain or mis- 
ery must be the result of transgres- 



sion, All pain in the universe origi- 
nated in transgression. But our first 
parents, while innocent, knew neither 
good nor evil : they knew that God 
had given a law in regard to the fruit 
of a certain tree which they were told 
was "the tree of knowledge of good 
and evil." The mere name of this 
tree gave them no idea of the nature 
of either good or evil. They knew 
that God had given them a command 
not to eat of the fruit ; but they did 
not know that obedience to this law 
was good, and that disobedience to it 
was evil. If they had been told that 
to obey the law was good, and that to 
disobey it was evil, they could not 
have understood the terms; good and 
evil were words without meaning to 
them. It was true, they were told of 
the penalty which should be inflicted 
upon them if they transgressed the 
law. But they could form no idea of 
the nature of death, so far as the sen- 
sation was concerned ; and therefore 
they stood in no fear of death. If 
God had seen proper to have told them 
before the fall, that death would be 
a dissolution of body and spirit, that 
their bodies would return to dust, and 
that their spirits would be miserable, 
yet they could not have understood 
that such a state of things would be 
misery ; they could have formed no 
idea of the evils of death, or that it 
would be of any disadvantage to them 
to have their bodies and spirits sepa- 
rated. To stand in fear of a penalty 
would indicate that the being who 
thus feared, must have some idea of 
misery,; but. as our first parents knew 
no misery, because they knew no 
evil, it was impossible for them to 
have any fears in regard to the con- 
sequences resulting from disobedi- 
ence. Hence they were agents or 
subjects, capable of being enticed to 
disobey the law without any fear. 
They had never been frowned upon 
by their Father, therefore they could 
not conceive the nature of a frown. 
All their acts, prior to knowing good 
and evil, must have been, to a certain 
extent, without any merit or demerit. 
If they had done any acts which 
would have been considered good, if 

performed by beings who knew gooc7 f 
yet, because of their ignorance of the 
nature of good, such acts would not 
be considered either good or bad. 
Therefore, they, while in this state 
of ignorance, could do no good, for they 
knew not the nature of good : neither 
could they learn the nature of good 
without transgressing the law, and 
thus learning the nature of evil ; then, 
and not till then, they would learn by 
experience, that one species of acts 
were good, and that another species 
were evil. 

64. Without a knowledge of good 
and evil, of happiness and misery, 
they could have no conception of jus- 
tice and mercy. A sense of justice 
implies not only a knowledge of what 
is right and wrong, but a knowledge 
of the penalty which should be in- 
flicted upon the evil doer. An under- 
standing of the nature of mercy im- 
plies an understanding of justice; and 
without a knowledge of the latter, no 
conceptions could be formed of the 
nature of the former. Our first pa- 
rents, in this state, had never seen 
any one suffering the demands of jus- 
tice under the penalty of a broken 
law ; they never had seen mercy of- 
fered to a being in such a condition. 
Justice and mercy would be words to 
them without a meaning : the ideas of 
their nature could not, in their inno- 
cent state, enter into their hearts. 
Language would be altogether inade- 
quate to give them the least notion 
of these qualities; they could only be 
learned by tasting good and evil ; by 
partaking of happiness and misery. 

65. Love and hatred must have 
been sensations unknown prior to the 
knowledge of good and evil. Hatred 
is excited by something possessing 
disagreeable qualities ; but, as all 
things were very good, there was 
nothing calculated to excite this pas- 
sion : no evil qualities were, as yet, 
discerned by them : such sensations 
could not be produced in them, with- 
out inflicting more or less pain ; but 
the sensation of pain could not be 
awakened without doing evil; there- 
fore, it was impossible for them to 
have the sensation of hatred before 



knowing evil. But a being who has I gal love could exist between the two 

no knowledge of hatred can have no 
knowledge of Love ; for love being 
the opposite of hatred, can only be 
understood by contrast. In order to 
love, a being must perceive some- 
thing good in the object loved, but as 
Adam had no idea of good, he could 
not love anything because it possessed 
the quality of goodness, and there- 
fore, he could not form any idea of 
the nature of love. Love and hatred, 
then, are sensations derived from the 
knowledge of good and evil. 

66. If the knowledge of good and 
evil, of happiness and misery, of jus- 
tice and mercy, cf love and hatred, 
had no place in the minds of our first 
parents, prior to the fall, it is evident 
that they were totally deficient of the 
qualities necessary to the enjoyment 
of the society of beings of a superior 
order; they were totally unqualified 
io converse, and reason, and associ- 
ate with any degree of satisfaction 
with beings who were in the posses- 
sion of all this knowledge ; they were 
totally inadequate to hold any power 
or authority among those who knew 
.good and evil ; they were entirely 
unqualified to sit in judgment upon 

sexes, when they had no knowledge 
of good or evil, of joy or misery. 
That feeling of joy which now exists 
between husband and wife, they must 
have been strangers to. It is also 
extremely doubtful, whether they, in 
their state of ignorance, could propa- 
gate a mortal species. Shame or 
modesty was something that they had 
no idea of; hence, we read that, 
" They were both naked, the man and 
his wife, and were not ashamed." 
(Gen. 2: 25.) They, being im- 
mortal, and having no blood flowing 
within their systems, and being desti- 
tute of the idea of love and hatred, of 
sexual affection, and of every princi- 
ple resulting from a knowledge of good 
and evil, were unqualified, as yet, to 
fulfil that great commad, to " Be fruit- 
ful, and multiply and replenish the 
earth;" (Gen. 1 : 28;) providing that 
the command had reference to a 
mortal posterity of flesh and bones. 
Flesh and bones are made out of blood, 
and without blood flesh and bones 
could not be begotten and born ; now, 
as blood is the natural life, and con- 
tains within itself mortality and death, 
it is evident that Adam and Eve had 

transgressors — >to discern the nature I not that mortal fluid flowing within 

of crime — to punish the guilty — to 
show mercy to the afflicted — to love 
good and hate evil : for the want of 
experimental knowledge they could 
not, for a moment, have been entrust- 
ed with the exercise of any of these 
important functions. And thus we 
perceive, as we have already stated 
in a former paragraph, that there are 
certain truths which could only be 
learned by experience ; while there 
are other truths which can be ac- 
quired by reason, reflection, observa- 
tion, and revelation. But experimen- 
tal truths are just as necessary as 
those acquired by a different process. 
67. Thus we see that the knowl- 
edge of our first parents was ex- 
tremely limited. Though the Lord 
had formed Eve and brought her to 
Adam, yet it is extremely doubtful 
whether, in their innocent state, they 
could love or hate each other. It is 
difficult for us to conceive how conju- 

their immortal systems ; and yet with- 
out blood, they never could have begot- 
ten children ot flesh and bones. If it 
were the design of the Almight}', that 
man, in his second estate, should be- 
get bodies or tabernacles only, and 
not spirits, then it was impossible for 
them to fulfil that design until after 
the fall. The spirits were already 
begotten in heaven ; these spirits re- 
quired tabernacles ; it may have been 
the the duty of man in this world to 
beget these tabernacles, that innocent 
spirits from the spirit world might 
take up their abode in them. This 
work man, in this world, could not do, 
unless blood circulated within his ar- 
teries and veins. Now, the Lord 
could not, consistently with his good- 
ness, organize blood within the sys- 
tem of man, and thus subject him to 
death. He therefore made him im- 
mortal, by organizing, in connection 
with his flesh and bones, an immortal 



fluid of a more refined nature than 
that of blood — a fluid of spirit. 

68. In order that man might have 
the exceedingly great privilege grant- 
ed to him of knowing good and evil, 
happiness and misery, justice and 
mercy, love and hatred, of multiplying 
and replenishing the earth, with 
bodies or tabernacles for the spirits — 
the Lord formed the tree of know- 
ledge, and so constructed its fruit, that 
if taken in the system, it would de- 
stroy the immortality thereof, and 
cause blood to usurp the place of the 
spiritual fluid, and thus, by our first 
parents, partaking of the tree, they 
would place themselves in a condi- 
tion to propagate their species, or in 
other words, bodies of flesh. But 
did the Lord command them to eat of 
this fruit? No: such a command 
would have been inconsistant with 
His goodness. It was perfectly con- 
sistant with His attributes to make 
the tree : it was perfectly right that 
he should plant it in the midst of the 
garden, where Adam and his wife 
could not fail to behold it, as they 
passed to and fro eating of the vari- 
ous fruits with which the garden 
abounded. But knowing that the 
fruit contained mortality and death 
within it, he did not feel justified to 
let Adam and Eve partake of it with- 
out giving them a warning of the 
consequences which would follow. 
The Heavens would have considered 
the Lord unjust, inasmuch as He had 
made the tree and placed it within 
the reach of man, if He had neglect- 
ed to caution him not eat of it. 
Therefore, the Lord gave a strict 
command that our first parents should 
not eat of the fruit, telling them that 
they should surely die, if they did 
partake of it. The Lord, having a 
fore-knowledge of all things, knew 
that Adam and Eve would, because 
of their great ignorance, be easily 
enticed to disobey this command- 
ment, he, therefore, suffered Satan to 
enter into the body of a certain beast, 
called a serpent, and to speak through 
the serpent and entice our first pa- 
rents to eat the forbidden fruit. — 
(See Joseph Smith's inspired trans- 

lation of the third chap, of Gen.) 
They yielded to the temptation : the 
Lord now could inflict upon them 
pain, and misery, and death, and still 
be just; for they had disobeyed his- 
command. They were now made 
mortal by their own acts. Blood 
now flowed within their systems, and 
they had placed themselves in a con- 
dition to " multiply and replenish the 
earth" with a mortal posterity. Al- 
though the command was given be- 
fore tne fall for man to multiply, yet 
the Lord very well knew that man 
could not fulfil this command, so far 
as mortality was concerned, until he 
should through his own act, acquire 
a knowledge of good and evil, and in- 
troduce a change into his own sys- 
tem adapted to that end. Therefore? 
the first great command was given 
according to the fore-knowledge of 
God in relation to the fall, knowing 
that man would suffer the penalties 
of eating the forbidden fruit, and 
knowing that while under that pen- 
alty he would be prepared to beget a 
fleshly offspring. From all the cir- 
cumstances, it appears plain to us, 
that the Lord never intended our first 
parents to multiply mortal taber- 
nacles until after they should, by 
their own acts, gain a knowledge of 
good and evil, and be prepared to 
govern children, according to the 
principles of justice and mercy, and 
the nature of right and wrong. It 
would seem too, that the command to 
multiply was given to all the children 
of men both male and female on the 
sixth day; and as Adam and Eve 
were not formed temporally until the 
seventh day, the command must have 
been given while they were in the 
spirit world, and it is not at all likely 
that they remembered the command 
after entering their tabernacles. In 
the book of Abraham, the Lord has 
not told us that he gave a positive 
command for man to multiply ; but 
while counselling upon the subject 
on the sixth day, " The Gods said, 
we will cause them to be fruitful, 
and multiply, and replenish the 
earth." This was not a command, 
but merely a declaration what the 



'Gods would do. " We will cause 
them to be fruitful," &c. Now we 
have already seen what plan was 
adopted to cause them to multiply; 
it was by placing before them "the 
tree of knowledge," that they, through 
the exercise of their own agency, 
might be endowed with the requisite 
qualifications not only to bring forth 
mortal children, but to govern them 
according to the laws of good and 

69. That our first parents would 
have had no mortal children if they 
had not partaken of the forbidden 
fruit, is not only reasonable, but it is 
clearly revealed in the Book of Mor- 
mon. The prophet Lehi says, " If 
Adam had not transgressed, he would 
not have fallen ; but he would have 
remained in the garden of Eden. And 
all things which were created, must 
have remained in the same state 
which they were, after they were 
created; and they must have remain- 
ed forever, and had no end. And 
they would have, had no children ; 
wherefore, they would have remain- 
ed in a state of innocence, having no 
joy, for they knew no misery; doing 
no good, for they knew no sin. But 
behold, all things have been done in 
the wisdom of Him who knoweth all 
things. Adam fell that men might 
be ; and men are that they might have 
joy." (2 Book of Nephi, 1st chap, 
page 58.) The same doctrine is also 
revealed in the inspired translation of 
the Book of Genesis. "And Adam 
called upon the name of the Lord, and 
Eve also, his wife, and they heard 
the voice of the Lord from the way 
towards the garden of Eden, speaking 
unto them, and they saw Him not, 
for they were shut out from his pre- 
sence. And He gave unto them com- 

I know not, save the Lord command- 
ed me. And then the Angel spake, 
saying, This thing is a similitude of 
the sacrifice of the Only Begotten of 
the Father, which is full of grace and 
truth. Wherefore, thou shalt do all 
that thou doest in the name of the 
Son, and thou shalt repent, and call 
upon God in the name of the Son for 

And in that day the Holy Ghost fell 
upon Adam, which bore record of the 
Father and the Son, saying, I am Je- 
sus Christ from the beginning, hence- 
forth and forever, that as thou hast 
fallen, thou mayest be redeemed ; 
and all mankind, even as many as 

And in that day Adam blessed God, 
and was filled, and began to prophesy, 
concerning all the families of the 
earth : blessed be the name of God 
for my transgression, for in this life I 
shall have joy, and again in my flesh 
I shall see God. 

And Eve, his wife, heard all these 
things, and was glad, saying, were it 
not for our transgression, WE 
SEED, and should never have known 
good and evil, and the joy of our re- 
demption, and the eternal life which 
God giveth unto all the obedient. And 
Adam and Eve blessed the name of 
God ; and they made all things known 
unto their sons and their daughters." 

70. The prophet Enoch also re- 
veals the same doctrine in his cele- 
brated discourse on the subject of the 
gospel, as revealed to Adam after he 
was driven out from the garden of 
Eden. " And Enoch continued his 
speech, saying, Ttie Lord which 
spake with me, the same is the God 
of Heaven, and He is my God and 
your God, and ye are my brethren; 
and why counsel ye yourselves, and 

mandment, that they should worship 

the Lord their God, and should offer j deny the God of Heaven ? 
the firstlings of their flocks, for an] The heavens hath He made: the 
offering unto the Lord. And Adam! earth is His footstool, and the founda- 
was obedient unto the commandments tion thereof is his : behold He hath 
of the Lord. laid it; an host of men hath He 

And after many days an angel of brought in upon the face thereof, 
the Lord appeared unto Adam, saying And death hath come upon our fathers: 
Why dost thou offer sacrifices unto nevertheless we know them, and can- 
theLord? And Adam said unto him, not deny; and even the first of all 



we know, even Adam. For a book 
of remembrance we have written 
among us, according to the pattern 
given by the finger of God : and it is 
given in our own language. 

And as Enoch spake forth the words 
of God, the people trembled, and 
could not stand before bis presence : 
and he said unto them, BECAUSE 
and by his fall came death ; and we 
are made partakers of misery and 
wne. Behold Satan hath come j 
among the children of men, and 
tempteth them to worship him: and 
men have become carnal, sensual, 
and devlish, and are shut out from the 
presence of God. But God hath 
made known unto my fathers, that all 
men must repent. 

And He called upon our father 
Adam by his own voice, saying, I am 
God : I made the world, and men be- 
fore they were. And He also said 
unto him, If thou wilt turn unto me, 
and hearken unto my voice, and be. 
lieve, and repent of all thy trans- 
gressions, and be baptized even by 
water, in the name of mine Only 
Begotten Son, which is full of grace 
and truth, which is Jesus Christ, the 
only name which shall be given un- 
der Heaven, whereby salvation shall 
come unto the children of men ; ye 
shall ask all things in His name, and 
whatever ye shall ask, it shall be 

And our father Adam spake unto 
the Lord, and said, Why is it that 
men must repent and be baptized by 
water? And the Lord said unto 
Adam, Behold I have forgiven thee 
thy transgressions in the garden of 
Eden. Thence came the saying 
abroad among the people, That Christ 
hath atoned for original guilt, wherein 
the sins of the parents cannot be an- 
swered upon the heads of the chil- 
dren, for they are whole from the 
foundation of the world. 

And the Lord spake unto Adam, 
saying, Inasmuch as thy children are 
conceived in sin, even so when they 
begin to grow up, sin conceiveth in 
their hearts, and they taste the bit- 
ter, that they may know to prize the 

good. And it rs given unto them tv 
know good from evil : wherefore, they 
are agents unto themselves, and f 
have given unto you another law and 
commandment : wherefore teach it 
unto your children, that all men, 
everywhere, must repent, or they can 
in no wise inherit the kingdom of 
God ; for no unclean thing can dwell 
there, or dwell in His presence ; for 
in the language of Adam, Man of 
Holines* is His name ; and the name 
of His Only Begotten, is the Son oi 
Man, even Jesus Christ, a righteous 
Judge which shall come. 

I give unto ycu a commandment to- 
teach these things freely unto your 
child ren, saying, That, inasmuch as 
they were horn into the world by the- 
fall which bringeth death, by Water, 
and Blood, and the Spirit which I 
have made, and so become &f dust a 
living soul, even so, ye must he born 
again of Water, and the Spirit, and 
cleansed by blood, even the blood of 
mine Only Begotten, into the myste- 
ries of the kingdom of Heaven ; that 
ye may be sanctified from all sin, and 
enjoy the words of eternal life in 
this world, and eternal life in the 
world to come, even immortal glory i 
for by the water ye keep the com- 
mandment ; by the Spirit ye are jus- 
tified ; and by the blood ye are sanc- 
tified, that in you is given the Record 
of Heaven — the Comforter — the 
Peaeable Things of immortal 
glory — the Truth of all things — that 
which quickeneth all things, which 
maketh alive all things — that which 
knoweth all things, and hath all 
power, according to wisdom, mercy, 
truth, justice, and judgment. 

And now, behold, I say unto you ? 
this is the plan of salvation unto all 
men : the Biood of mine Only Begot* 
ten which shall come in the meridian 
of time. And behold, all things have 
their likeness, and all things are cre- 
ated and made to bear record of me, 
both things which are temporal, and 
things which are spiritual; things 
which are in the heavens above, 
and things which are on the earth ; 
and things which are in the earth, 
and things which are under th& 



earth, both above and beneath: all 
things bear record of me. 

And it came to pass, when the 
Lord had spoken with Adam, our 
father, that Adam cried unto the Lord, 
and he was caught away by the 
Spirit of the Lord, and was carried 
down into the water, and was laid 
•under the water, and was brought forth 
out of the water: and thus he was bap- 
tized, and the Spirit of God descend- 
ed upon him: and thus he was bom 
of the Spirit, and he became quicken- 
ed in the inner man : and he heard 
a voice out of Heaven, saying, Thou 
art baptized with fire, and with the 
Holy Ghost. This is the Record of 
the Father, and the Son, from hence- 
forth and tor ever. And thou art 
after the order of Him who was with- 
out beginning of days or end of years, 
from all eternity. Behold, thou art 
one in me — a son of God ; and thus 
may all become my sons, Amen."* 

71. From all these quotations we 
learn, that if it had not been for the 
fall of our first parents, they never 
could have had mortal children. Eve 
said, "Were it not for our transgres- 
sion, we should never have had seed." 
Enoch said, "Because that Adam fell 
we are." Lehi said, "Adam fell that 
men might be." The Lord said to 
Adam: — "Inasmuch as thy children 
are conceived in sin, even so, when 
they begin to grow up, sin conceiveth 
in their hearts." And again, the 
Lord said in relation to these chil- 
dren, " They were born into the 
world by the fall which bringeth 
death, by Water, and Blood, and the 
Spirit whith I have made, and so be- 
come of dust a living soul." The 
" Water and Blood," properly united, 
form the flesh and bones of an in- 
fant ; the spirit from Heaven, uniting 
with the " Water and Blood," ani- 
mates the body, and thus it becomes 
"of dust a living soul." 

72. Adam said, " Blessed be the 
name of God for my transgression, 
for in this life I shall have joy, and 

* Revealed to Joseph, the Seer, Dec. 
1830, as a part of the Inspired Translation 
of the Book of Genesis. 

again in my flesh I shall see God. 
And Eve, his wife, heard all these 
things and was glad, saying, were it 
not for our transgression, we should 
never have had seed, and should 
never have known good and evil, and 
the joy of our redemption, and the 
eternal life which God giveth unto 
all the obedient." How great rea- 
son had our first parents to bless and 
praise God that he had made and 
placed the tree of knowledge in a 
position where they could eat of it; 
for though they brought upon them- 
selves the penalty of their disobedi- 
ence and were placed, with their 
posterity, in a state of suffering, yet 
it was far better for them to endure 
the suffering, and even to die, than 
to have remained in the state that 
they were in before the fall. Indeed, 
it would have been better for them 
to have suffered a hundred-fold more 
than what they did, than to have al- 
ways remained in a state of profound 
ignorance of good and evil — than to 
have forever been in a state incapa- 
ble of knowing or appreciating joy or 
happiness — a state, wherein the idea 
of justice and mercy could never have 
entered into their hearts. It was not 
the design of the Lord that man 
should remain in such depths of ig- 
norance. Well might Adam and 
Eve bless God for their transgres- 
sion ; for all the sufferings that they 
endured in consequence of it were 
not worthy to be compared with the 
infinitely important knowledge gain- 
ed, and the joys which flowed through 
that knowledge. Christ was consid- 
ered, as a " Lamb slain from the 
foundation of the world," to atone for 
the original sin of Adam. There- 
fore, by his transgression, he obtain- 
ed knowledge indispensably neces- 
sary to his exaltation and happiness; 
and by the atonement his sin was 
forgiven, and he restored to the favor 
of God, possessing the requisite 
qualifications to enjoy his redemp- 
tion, and the society of beings who 
knew good and evil. "The Lord 
God said, Behold the man is be- 
come as one of us, to know good and 
evil." (Gen. 3 : 22) God and the 


heavenly host had attained to the 
knowledge of good and evil, and 
therefore they were capable of en- 
joying happiness and judging right- 
eously according to the principles 
of right and wrong, justice and 
mercy. Adam, by his transgres- 
sion, had become like one of the 
Gods to know good and evil. Now 
can it be supposed, for a moment, 
that the Lord did not wish Adam 
to become like himself? Was He 
hot desirous that he should learn 
how to distinguish between that which 
was good, and that which was evil ? 
Or did He design that man should 
forever be deprived of that informa- 
tion which alone could give him joy ? 
Was not the only Begotten Son will- 
ing, even before the world was made, 
to be sent forth in the meridian of 
time to suffer and die, in order to 
atone for a tiansgression which would 
place Adam in the same condition as 
the Gods in respect to good and evil? 
The Son did not consider death to be 
too great a sacrifice, in order that man 
might be raised from the very depths 
of ignorance and be placed on an 
equal footing with the Gods, as far as 
it regards good and evil and all their 
accompanying consequences. 

73. It is true, if the Saviour had 
not proposed to die to atone for Adam's 
sin, then there would have been no 
way of forgiveness; and justice would 
have consigned Adam to endless 
misery and banishment from the pre- 
sence of his Father, without any hopes 
of the resurrection of his body, or a 
redemption of his spirit from the 
power of the Devil: hence, if God 
had not contrived a plan of redemption 
it would have been better for Adam 
riot to have fallen; it would have been 
better for him to have remained in 
profound ignorance of good and evil, 
happiness and misery, than to have 
been miserable forever, like the fal- 
len angels. But God having devised 
a plan of Redemption, it was far bet- 
ter for Adam to transgress and suffer 
the penalties of that transgression for 
a season, than to remain in a state, 
wherein he could never know good 
and evil, like the Gods — wherein he 

could never appreciate the happiness 
of heaven, or know the joys of eter- 
nal life — wherein he could not under- 
stand the nature of justice and mercy, 
of right and wrong — wherein he could 
never be entrusted with any author- 
ity, or power, or rule over beings 
who were in possession of this super- 
ior knowledge? — and wherein he could 
never have had children, and there- 
fore, the great family of spirits in 
Heaven would have been disappoint- 
ed in their anxious longing expecta- 
tions to receive bodies. Therefore, 
I lift up my heart in praise and thanks- 
giving before the Lord; yea, I bless 
God with all my soul, that our first 
parents did transgress, and bring suf- 
fering, and misery, and death upon 
the world ; for, because of this trans- 
gression my spirit has been permitted 
to come from heaven and enter a ta- 
bernacle of flesh and bones — because 
of this transgression, I am permitted 
to know, in this life, good and evil, 
joy and misery, justice and mercy, love 
and hatred — because of this trans- 
gression, I learn by experience things 
which I never could have learned in 
any other way — because of this trans- 
gression, I shall know and appreciate 
the joys of my redemption ; I shall 
enjoy the words of eternal life in this 
world, and the fulness of eternal life 
in the world to come. 

74. There was another tree in the 
garden of Eden whose fruit possessed 
qualities of an opposite nature to that 
of the tree of knowledge. It was 
called "the Tree of Life." This tree 
was calculated to produce endless 
life ; it would change mortality into 
immortality, as may be seen from the 
following passages : — "And the Lord 
said, Behold the man is become as one 
of us, to know good and evil ; and 
now, lest he put forth his hand and 
take also of the tree of life, and eat, 
and live forever : therefore the Lord 
God sent him forth from the garden of 
Eden, to till the ground from whence 
he was taken. So He drove out 
the man ; and He placed at the east 
of the garden of Eden Cherubims, 
and a flaming sword which turned, 
every way, to keep the way of the 



tree of life." (Gen. 3: 22—24.) If 
our first parents, after having trans- 
gressed, and become subject to death, 
had been permitted to eat of that, the 
consequences would have been of the 
most fearful nature, and thev would 
have been ruined forever. The act 
would not only have affected man, but 
it would have affected God; His word 
would have been void, for the sen- 
tence of death had already passed, 
and they were told that they should 
"surely die." The fruit of the Tree 
of Life would have caused them to 
live forever, and God's word would 
have failed: not only so, but they 
would have lived forever in misery; 
for the plan of salvation which was 
to be brought about by the shedding 
of blood or by the death of the Sa- 
viour, would have been frustrated. If 
Adam had placed himself in a condi- 
tion that he could not die, his children 
would have been placed in the same 
condition also ; (that is, providing 
that it was possible for him to have 
begotten children of flesh and bones 

under such circumstances ;) hence, 
the Messiah, according to the flesh, 
could not have died: forasmuch as all 
the children would have been immor- 
tal, His fleshly body would have been 
immortal also and without blood; thus, 
there could have been no atonement 
by the shedding of blood. Therefore, 
man would have remained in his fal- 
len state forever, being subject to the 
Devil who had overcome him, being 
dead spiritually without any possibility 
or hopes of recovery, being miserable 
forever like the fallen angels. It is 
very doubtful, whether our first par- 
ents, if they had partaken of the tree 
of life after the fall, could have brought 
forth children of flesh and bones; f«»r 
blood which is essential to the organ- 
ization of fleshly bodies, would have 
been irradicated from their systems. 
Therefore, the Lord, knowing the 
evil consequences which would follow, 
if they partook of the Tree of Life, 
carefully guarded the same by Cher- 
ubims and a flaming sword. 
{To be continued.) 



inhabitants of the earth in the same 
way that He did the first pair, but 

If the plurality of wives be a Di- 
vine institution, why did not the Lord 
make more than one female for 
Adam ? Because one was sufficient 
to commence the work of peopling 
this creation. The Lord generally 

His wisdom dictated their formation 
by another law. He had power to 
have formed a great number of fe- 
males for Adam, but His wisdom 

accomplishes His work through pre- ! dictated the formation of only one as 

scribed and fixed laws. The law 
of generation is the fixed and estab- 
lished method by which males and 
females have been organized out of 
the dust, during the last six thousand 
years. Before this law could take 
effect, it was necessary that the im- 
mortal bodies of the first pair should 
be formed in a different manner from 
that of the mortal bodies of their off- 
spring. The first pair being formed 
by the immediate agency of the Al- 
mighty, all others could be formed 
through the general and fixed laws of 

God had power to have formed all the 

being sufficient to commence the 
great work of the multiplication of the 
human species. 

But does not Jesus, when refering 
to the union of Adam and Eve, as one 
flesh, convey the idea that no man 
was to have more than one wife ? 
No: Jesus was speaking of the Jew- 
ish nation, who had been accustomed 
to give bills of divorcement and put 
away their wives; He was showing 
them that Moses suffered such bills 
to be given, because of the hardness 
of their hearts ; "but from the begin- 
ning it was not so." He told them 
that it was unlawful for them to put 



away their wives except for the cause 
of fornication. He "said unto them, 
Have ye not read, that He which 
made them at the beginning, made 
them male and female, and said. For 
this cause shall a man leave father 
and mother, and shall cleave to his 
wife ; and they twain shall he one 
flesh ? Wherefore they are no more 
twain but one flesh. What, there- 
fore, God hath joined together, let 
not man put assunder." (Matthew 
19: 4, 6.) Jesus here vindicates the 
sicredness and perpetuity of the mar- 
riage covenant. He shows that the 
husband and wife are no more twain 
but one flesh. What are we to un- 
derstand by two becoming one flesh ? 
Does it mean that the male and fe- 
male lose their identity as persons? 
By no means. Such a circumstance 
never happened in any age of the 
world. Does it mean that they be- 
come one merely in their thoughts, 
affections, and minds? No; it says 
they twain shall be one flesh : mark 
the expression, " one jiesh" not one 
mind. But how can this be possible? 
Answer; By the sacred covenant of 
marriage, the woman freely and vol- 
untarily gives herself to the husband; 
she no longer is her own, neither does 
she belong to her parents, or to any 
one else ; she has surrendered herself 
wholly to her husband; she is his 
helpmate; his wife; his property; 
his flesh, just as much as the flesh of 
his own body is his: hence, Paul says, 
"So ought men to love their wives as 
their own bodies. He that loveth his 
wife loveth himself. For no man ever 
yet hated his own flesh ; but nourish- 
ed and cherisheth it." (Eph. 5: 28, 
29.) Although she still maintains her 
identity as a distinct personage, yet 
she belongs to another, and not to 
herself; she is his flesh and his 
bones. He, therefore, that will di- 
vorce his own flesh and his own 
bones, " saving for the cause of for- 
nication, causeth her to commit adul- 
tery: and whosoever shall marry her 
that is divorced, committeth adulte- 
ry." (Matthew 5: 32.) Now, a man 
that will cause his own wife which 
is, by marriage, his own flesh, to com- 

mit adultery, will be considered as an 
adulterer himself, and will be judged 
and condemned with adulterers ; for 
in him is the greater sin, because he 
compelled his own flesh to commit 
adultery, by putting her away. And 
if he should marry, after having put 
her away, it would be adding sin to 
sin; for, after having forced his wife to 
commit adultery, he would now actu- 
ally commit adultery himself. Hence, 
Jesus says, " Whosoever shall put 
away his wife, except it be for forni- 
cation, and shall marry another, com- 
mitteth adultery." (Matthew 19: 9.) 
Thus it will be seen, that a man 
who unlawfully divorces his wife, al > 
though he may remain unmarried, 
commits a sin equal to that of adul- 
tery, for he "causeth her to commit 
adultery;" and if he marry while in 
this great transgression, he, of course, 
would marry contrary to the will of 
God, therefore, God would have no- 
thing to do in joining him to another, 
consequently his marriage not being 
of Divine appointment, would be con- 
sidered illegal, and therefore adulter- 
ous, like all other marriages wherein 
the authority of God is not recognized. 
Some may pretend to say that if it 
be considered adultery to marry 
another, after having unlawfully di- 
voiced a wife, then it would be con- 
sidered adultery to marry another 
without a divorce, having two or more 
at the same time. But these two 
cases are entirely distinct and differ- 
ent in their nature. In the first case, 
a man before he marries another is 
under great transgression, having un- 
lawfully put away his wife and caused 
her to commit adultery. While un- 
der this great transgression, God will 
not suffer him to be made one flesh 
with another; and if he marry, he 
marries independent of the authority 
of Heaven, and therefore commits 
adultery. But in the second case, if 
he marry anothei when he is not un- 
der transgression, through the con- 
sent of his first wife, and under the 
Divine sanction, and by Divine ap- 
pointment and authority, as the holy 
Patriarchs and Prophets did, he does 
not commit adultery. Neither Jesus 



nor his apostles, have ever represent- [ part of Man ; the marriage ordinance, 
ed a person to be an adulterous man I being instituted to restore to man 
lor marrying two wives and living that part which was taken from him, 
with them, as had been practiced by without which he could not be per- 

holy men in all previous ages. Such 
a practice was never condemned. 
Jesus did not say that Moses suffered 
a plurality of wives because of the 
hardness of their hearts, and that it 
was not so from the beginning. No. 
He said directly the reverse. It. was 

lect. When the bone or rib, taken 
from him, was restored in the form 
of a female and wife, he could, with 
all propriety, say that they were one 

That this saying was not only ap- 
plicable in the case of the first pair, 

for putting away wives, and not for , but to all others who should after- 
taking wives, that Jesus condemned j wards be married by divine appoint- 
them. This putting away of wives ment, is evident from the declaration 
was not only condemned under the' that a man, for this very cause, 
Gospel, but it was considered a great should leave father and mother and 
evil hundreds of years before Christ, cleave unto his wife, and they should 
Hear the testimony of the Prophet be one flesh. 

Malachi : "Therefore take heed to I But there is still an additional 
your spirit, and let none deal treach- sense wherein the husband and wife 
erously against the wife of his youth, become one. They become one 
For the Lord, the God of Israel, saith J flesh in their children. The flesh of 
that He hateth putting away." (Mai. I both father and mother becomes 
2: 15, lfi.) [amalgamated in one in each of their 

As it was considered a very great ! offspring. Here is a union of the 
evil for a husband to put away his | flesh of the father with that of the 
wife, so, likewise, it was very sinful ' mother that can never be separated — 
for a wife to put away her husband, a union of the flesh of two in one 

Jesus says, " If a woman shall put 
away her husband, and be married 
to another, she committeth adultery." 
(Mark 10: 12.) 

In addition to the sense already 
illustiated, a husband and wife be- 
come one flesh in another respect. 
They not only become one flesh by 
the wife's giving herself wholly to 
the husband, but originally the wo- 
man was actually made out of the 
bone and flesh of Adam. The Lord 
in forming a wife for Adam did not 
see proper to construct her entirely 
out of the ground, but He took one of 
Adam's ribs, and, connecting with it 

body — a union as perfect as that of 
Adam's rib before it. was extracted 
from his body — a union that no power 
but death can dissolve — a union that 
will be eternal after the resurrection. 
Hence the husband and wife become 
one flesh in their children eternally. 
The union of husband and wife, 
therefore, should be as inseparable 
as their own flesh and bones incor- 
porated in their children ; it should 
be as eternal as the immortal bodies 
of their children after the resurrec- 
tion. No wonder, then, that the 
Lord "hates putting away:" it is a 
violation of the eternal covenant of 

the necessary materials, formed a j marriage ; it is the overthrowing of 
woman, and brought her to the Man ; the great foundation of eternal king- 

this curious circumstance caused 
Adam to exclaim, " This is now bone 
of my bone, and flesh of my flesh : 
she shall be called Woman, because 
she was taken out of Man. There- 
fore shall a man leave his father and 
his mother, and shall cleave unto his 
wife : and they shall be one flesh." 
(Gen. 2: 23, 24.) The Woman, 

doms : it is the destruction of an end- 
less increase of posterity, and the re- 
jection of the grand Patriarchal and 
family order of the Heavens ; it is 
the severing assunder of that which 
God has joined together for eter- 
nity — the rending in twain of his 
own flesh and his own bones which 
God had united to be one forever; 

therefore, by creation was originally! and in fine, it is the rejection of the 



Woman — " the glory of the Man'''' — 
the only means that God has ordain- 
ed for the peopling of Worlds — the 
only stepping stone to an endless in- 
crease of dominions — the only medi- 
um of an endless continuation of irn- 
morlal lives. What, therefore, God 
has joined together as one flesh, let 
no human authority dare put as- 

But does not the saying, that " they 
twain shall be one flesh," indicate 
that God did not design more than 
two to become one flesh ? No : it 
conveys no such idea. Jesus says, 
"I and my Father are one." (John 
10: 30.) Now this saying did not 
prevent others from becoming one 
with the Father and Son ; it was 
just as possible for three, or four, or 
a hundred, or any other number of 
his disciples, however great, to be- 
come one with Jesus and His Father, 
as it was for they twain to be one. 
Indeed, Jesus prays to the Father to 
make all his disciples one, even as 
they were one. Therefore because 
a man becomes one flesh with one 
wife, it does not prevent him from 
becoming one flesh with a second. 
When Jacob became one flesh with 
Leah, it did not prevent him from 
marrying Rachel, and Rilhah, and 
Zilpah, and from becoming one flesh 
with each of them. Each of the lat- 
ter three were as much his as the 
first. The flesh of Jacob and Rachel 
was incorporated as one in the bodies 
of Joseph and Benjamin, as much as 
the flesh of Jacob and Leah was in 
Judah and Simeon. If it could be 
said of Jacob and Leah, that "They 
twain shall be one flesh," the same 
saying could be applied, with equal 
propriety, to Jacob and Rachel — to 
Jacob and Bilhah — to Jacob and 
Zilpah ; or, if he had been paired 
with seven hundred wives, as Solo- 
mon was, it would have been equally 
applicable to each pair. 

In the writings of the New Testa- 
ment, we have no particular instan- 
ces mentioned of the plurality of 
wives, and from this circumstance, 
some have supposed that such a 
practice did not exist ; but we reply, 

that there are several books of the 
Old Testament, also, wherein no in- 
stances of such a practice, are re- 
corded, and yet it is well known that 
such an order was in existence. 
Therefore, because the writers of 
the New Testament have failed to 
mention instances, is no evidence 
whatever against the continuation of 
that divine institution. Why should 
some sixteen or eighteen of the in- 
spired writers of the Old Testament 
be entirely silent in regard to a prac- 
tice which existed under their imme- 
diate notice ? The silence of the 
eight writers of the New Testament 
is no more proof against the exist- 
ence of the plurality custom under 
the Christian dispensation, than the 
silence of double that number of 
writers, is against its existence un- 
der former dispensations. 

It is supposed by some, because 
the term wife, instead of wives, is 
used in the New Testament that no 
Christians had more than one. But 
no such inference can be justly drawn 
on that account. For who does not 
know that the greatest majority of 
the Old Testament writers, have used 
the term wife in the singular number 
as well as those under the gospel ? 
There were many people under 
every dispensation, who had but one 
wife; and for this cause, instructions 
were most usually given in terms 
and language, suited to the general 
condition of the people, taken as a 
whole. When Moses gave laws con- 
cerning domestic relations, he most 
generally used the term wife, instead 
of wives, knowing that, in the most of 
cases, the laws regulating one wife, 
would be equally applicable to a plu- 
rality. Hence, he uses the singular 
number in his instructions in rela- 
tion to a divorce: the same language 
is used against coveting a neighbor's 
wife; and yet these laws were de- 
signed to take effect among polygam- 
ists, as well as among families prac- 
ticing the one wife system. Many 
other laws were applicable to both 
systems, and yet Moses uses the 
singular term instead of the plural. 
This same custom continued among 



the writers after Moses; and it was i during the last seventeen centuries, 
very seldom that the term wives, in j and the same as He tolerated the 
relation to individual families, was law of divorce among the Israelites, 
used, unless in regard to some cir- because ofthe hardness of their hearts, 
eumstance or event which espec- He has suffered the wicked to marry, 
ially required the language to he according to human laws, and human 
in the plural. The New Testa- authority in order that mankind might 
ment writers, in giving rules and re- not become extinct, the same as he 
gulations for the government of fam- i suffered the children of Jacob to sell 
ilies, have followed the same custom their younger brother to the Ishmael- 
as those who preceeded them, using ites in order that they might not be- 
the singular number, considering come extinct by the (amine. There 
that what was applicable to one wife j are many things that God permits be- 
was, in most of cases, applicable to a cause of the hardness of the hearts of 
plurality. This method of expressing mankind, that they will be condemn- 
themselves, therefore, is not the least ed for in the day of judgment. Jo- 
evidence against the existence of this seph's brethren were condemned for 
order of things among Christians, their acts, but God caused good to 
Indeed, we know, that if the Jewish ' result therefrom ; this, however, did 
nation kept their law in relation to , not clear them from their guilt. So 
the childless dead, there must have j it is in regard to those who have ven- 
been thousands of polygamists among tured to marry without divine author- 
thetn when Christianity was introduc- ; ity, God will cause good to result 
ed into their midst. j from the same in the preservation of 

The object of marriage, as has been ; the human species upon the earth, 

abundantly proved, is to multiply the 
human species and instruct them in 
every principle of righteousness that 
they may become like God, and be one 

but the nations of the wicked who 
have thus violated that divine institu- 
tion, will be cast into hell, and will 
lose the blessings and privileges of 

with Him, and inherit all the fulness 'the righteous who have married by 
of His glory. This being the real ! divine authority. Therefore, the fact 
object of marriage, a question natur- 'that God does not join the wicked in 
ally arises have the wicked the same i marriage, is an evidence that they have 
right to the blessings of a numerous not the same privileges as the right- 

posterity, under this divine institution, 
as the righteous? We answer, that 
they have not. And we shall now 

eous in this holy matrimonial ordin- 

Secondly, why does not God appro- 

proceed to show from the scriptures j bate the marriages of the wicked 

that the Lord has made a great di: 
tinction in regard to this thing, be- 
tween the wicked and the righteous. 
First, We have no example of the 
wicked ever being married by divine 

equally with the righteous? Because 
by their wickedness, they not only 
bring damnation upon themselves, but 
upon their children also. Tfte chil- 
ren seeing the wicked practices of 

authority. Where have we an in- j their parents, would be very likely to 

stance of this kind? We have abun 
dance of instances where the wicked 
have been married; but were these 
marriages by divine appointment? 
Were they joined together of God? 
Were the ministers who officiated di- 
rected by revelation to join them to- 
gether as one flesh ? We have no 
instance of the kind in the divine or- 
acles. It is true, the scriptures toler- 
ate such a practice, the same as God 
has tolerated the illegal marriages, 

follow their evil footsteps. We see 
this most abundantly exemplified, not 
only in wicked families, but among 
wicked nations. The nations who 
forme) ly inhabited the land of Canaan 
were unworthy of the ordinance of 
marriage or of posterity, because their 
children beheld the wicked examples 
of their parents and became worse 
and worse until their iniquity was 
full, when the Lord in order to put a 
stop to their unlawful marriages, and 

9 4 


the multiplication of evil doers, was 
compelled to destroy husbands, and 
wives, and children to the number 
of many millions. Hear what 
the Lord said to the children of Israel, 
concerning them, " But of the cities 
of these people, which the Lord thy 
God doth give thee for an inheritance 
thou shalt save alive nothing that 
breatheth : but thou shalt utterly de- 
stroy them ; namely, the Hittites, and 
the Amorites, the Canaanites, and 
the Perizzites, the Hivites, and the 
Jebusites ; as the Lord thy God hath 
commanded thee ; that they teach you 
not to do after all their abominations, 
which they have done unto their gods; 
so should ye sin against the Lord 
your God." (Deut. 20: 16, 17, 18.) 
When Abram first came into that land 
the Lord told him that their iniquity 
was "not yet full." (Gen. 15.) But 
some four or five centuries after this, 
through the evil practices of their 
fathers, the children had become fully 
ripened in sin. and had filled up the 
measure of their cup. And to pre- 
vent the earth from being overrun 
with this evil race, and corrupting 
Israel with their abominable practices, 
it was necessary to utterly destroy 
every soul that breathed. Instead of 
the Lord's considering these nations 
fit to marry He did not consider them 
worthy to live or their children either, 
Therefore He destroyed them, and 
gave their land to His people, and 
promised them, on conditions of right- 
eousness, that He would greatly bless 
their land, and increase their flocks 
and herds, and their riches and sub- 
stance Moses sa»d unto them "The 
Lord shall make thee plenteous in 
goods, in the fruit of thy hod;/, and 
in the fruit of thy cattle, and in the fruit 
of thy ground, in the land which the 
Lord sware unto thy fathers to give 
thee." (Deut. 28: 11) 

Israel, then, because of righteous- 
ness was considered worthy to be 
blessed with an increase of children, 
to be multiplied exceedingly, and be- 
come as the sands upon the sea shore 
innumerable ; but they were consid- 
ered worthy of this blessing only on 
conditions o^ righteousness : for if 

they turned away from the Lord, they 
would be no better qualified to save 
their children, than other nations. 
Should they forsake righteousness 
Moses said that they also should be 
visited with every kind of plague and 
curse ; and among other calamities 
he says, " Ye shall be left few in num- 
ber, whereas ye were as the stars of 
heaven for multitude." " And it shall 
come to pass that as the Lord rejoiced 
over you to do you good, and to mid- 
tiply you ; so the Lord will rejoice 
over you to destroy you, and to bring 
you to nought." (Deut. 28 : 62, 63.) 
Here then we see, that it is a cause 
of rejoicing with the Lord to multiply 
the righteous, and to diminish the 
wicked. Multiplication, therefore, 
was originally only designed for the 
righteous ; but the wicked have pre. 
sumed to take this blessing to them- 
selves, and have thus been the in- 
struments in bringing hundreds of 
millions into the world which God is 
obliged from time to time to cut off 
and send to hell in order that the 
world may not be brought wholly un- 
der their dominion, and the curse de- 
vour the whole earth as in the days 
of Noah. 

The angels who kept not their 
first estate are not permitted to mul- 
tiply. Why? Because of their 
wickedness. If granted this privi- 
lege, they would teach their offspring 
the same wicked malicious principles 
by which they, themselves, are gov- 
erned ; they would teach them to 
fight against God, and against every 
thing else that was good, and great, 
and glorious. This would not only 
make all their offspring miserable, 
but it would greatly enlarge the do- 
minions of darkness ; and to prevent 
all these great calamities and evils, 
God has wisely ordained to withhold 
marriage and increase of posterity 
entirely from them. 

God is angry and displeased with 
wicked men and nations, as well as 
with the fallen angels, and though he 
suffers them to marry and to multiply, 
yet He will bring them to judgment 
for these things ; and will punish them 
Co: bringing posterity into the world 



in all their corruption and wicked- 
ness : He will punish them with a 
double punishment, not only for their 
own evil deeds, but because they 
have taught their children the same. 
Their children must suffer as well as 
they, because their parents ventured 
to marry in unrighteousness. They 
and their children in all their gene- 
rations are preparing themselves for 
the society of the fallen angels ; and 
with them they will dwell, and like 
them, they will be placed in a con- 
dition where they can no more be 
permitted to multiply. Having once 
married in unrighteousness and 
brought eternal ruin and misery 
upon their seed, the Lord will no 
longer suffer them to enlarge their 
dominions of wickedness, and entail 
unhappiness and wretchedness upon 
immortal souls. They have forfeited 
all right to wives or the law of 
increase, by their abuses of these 
things here in this life. 

When Noah and his sons were 
building the ark all the nations of the 
earth were marrying and giving in 
marriage, but their marriages were 
all illegal and they only multiplied 
their posterity to be cut off and to per- 
ish out of the earth. God did not 
sanction their marriages, neither was 
he pleased with them or their chil- 
dren. Noah and his sons were the 
only persons worthy of wives or 
children ; they alone had a divine 
right to marry; and they alone had 
any legal claim on the Lord in behalf 
of their children. The most of the 
people in the days of the patriarchs 
had turned away from the true God 
to the worship of idols, consequently 
the marriages of all such were unau- 
thorized, and their illegitimate chil- 
dren were multiplied upon the earth 
to curse the earth with the idolatry of 
their fathers. David says that " the 
wicked shall be turned into hell, and 
all the nations that forget God." Can 
we then, for one moment, suppose that 
God is pleased with the multiplication 
of the wicked ? Does it please God 
to have the wicked marry, when, in 
so doing, they only increase the num- 
ber who must be cast into hell ? Far 

be it from us to impute such wicked- 
ness to God. That which God re- 
quires of the wicked, in the first 
place, is, to repent and become right- 
eous, and then to marry and multiply 
a righteous posterity upon the earth : 
and if they will not do this, it would be 
far more tolerable for them in the day 
of judgment, if they would remain 
unmarried, for then they alone would 
suffer; but to be the instruments of 
bringing their own children to eter- 
nal ruin will greatly add to their tor- 
ments. Who can, then, for one mo- 
ment, believe that the wicked have 
equal privileges with the righteous 
in the divine institution of marriage? 
Who can, with the word of God be- 
fore them, believe that the wicked 
ought to multiply upon the earth and 
raise up candidates for the devil's 
kingdom? No person can believe 
this, who believes the Bible. 

Hear what the prophet Isaiah says, 
concerning the children of the wicked: 
he declares, "The seed of evildoers 
shall never be renowned. Prepare 
slaughter for his children, for the 
iniquity of their fathers ; that they do 
not rise, nor possess the land, nor fill 
the face of the world with cities." 
(Isa. 14: 20, 21.) Now would it not 
be far better for them not to marry 
than to be the means of bringing 
both temporal and eternal judgments 
upon their children S God is certainly 
not pleased with their increase, or 
else He would not prepare slaughter 
for their children to prevent them 
from filling the world with cities; if 
He were pleased with their increase, 
the more cities they filled the better. 

The Psalmist, in speaking of both 
the righteous and the wicked says, 
that "Such as be blessed of Him 
shall inherit the earth ; and they that 
be cursed of Him shall be cut off." 
And again he says, " He (the right* 
eous) is ever merciful and lendeth ; 
and his seed is blessed. Depart from 
evil and do good ; and dwell forever- 
more. For the Lord loveth judgment 
and forsaketh not his saints : they 
are preserved forever : but the seed 
of the wicked shall be cut off. The 
righteous shall inherit the land and 



dwell therein forever." (Ps. 37.) 
Thus we can see what the design of 
the Lord is in regard to the seed of i 
the wicked : they are to utteily perish 
out of the earth. Not so with the 
righteous: God has promised that 
they shall not only inherit the earth 
in this life, but they shall "dwell 
therein forever." 

In a former part of this treatise, it 
was shown that adulterers forfeited 
their lives in ancient times, the rea- 
son was because they were not con- 
sidered worthy of wives or children 
to perpetuate their names among the 
righteous ; and being unworthy of 
these blessings, they were unworthy 
of life ; hence, they were commanded 
to be destroyed that they might not 
transfer their wicked examples to a 
risin" - generation. And God was so 
displeased with adulterers that He 
prohibited their posterity from the en- 
joyment of the blessings of His peo- 
ple. Hence, it is said, "A bastard 
shall not enter into the congregation 
of the Lord; even to his tenth gen- 
eration shall he not enter inlo the con- 
gregation of the Lord." (Deut. 
23: 2.) 

The Jews, as a nation, were adul- 
terers at the time Christianity was 
introduced among them. Jesus calls 
them an "adulterous generation." 
Consequently they had forfeited all 
right and title to raise up seed unto 
Abraham. They pretended to be 
Abraham's seed, but they had forfeited 
that title by their wickedness and 
adulteries: therefore, "Jesus saith 
unto them, if ye were Abraham's 
children, ye would do the works ol 
Abraham." "Ye are of your father, 
the devil, and the lusts of your father 
ye will do." { John, 8: 33, 39, 44.) 
Being the chUdren of the devil, they 
had forfeited all right to the di- 
vine institution of marriage. Instead 
of its being pleasing to God for them 

to pretend to be Abraham's children 
and to multiply and spread forth their 
posterity, Jesus said unto them, 
"Daughters of Jerusalem, weep not 
for me, but weep for yourselves, and 
for your children. For, behold, the 
days are coming, in the which they 
shall say, Blessed are the barren, and 
the wombs that never bare, and the 
paps lhat never gave suck. Then 
shall they begin to say to the moun- 
tains, fall on us; and to the hills, 
cover us." (Luke 23: 28, 29, 30.) 
They had forfeited the blessings of 
wives and children, and even of life 
itself, because they were an "adulter- 
ous generation," and full of all manner 
of wickedness. God would sooner 
of the very "stones raise up children 
unto Abraham," than to have such 
wicked characters undertake to marry 
and multiply. Who then cannot per- 
ceive that God makes a very great 
distinction between the wicked and 
the righteous in regard to marriage 
and the multiplication of the human 
species ? Those blessings were 
originally intended for the righteous, 
and for the righteous only, but the 
wicked have stepped forward to their 
own condemnation, and claimed the 
privileges of the righteous ; bringing 
temporal and eternal judgments upon 
their generations. Hence, that which 
is a blessing to the righteous, will 
prove a cursing to the wicked. The 
ark of God while it remained among 
the righteous brought blessings and 
glory, and honor, and great joy; but 
when it was taken by the Philistines, 
who had no business with it, it brought 
cursing, and plague, and desolation, 
and death upon their numerous hosts. 
So will God punish the wicked for 
daring to claim a divine institution, 
which was only intended for the 

(To be continued.) 


The Pre-existence of Man. 
Celestial Marriage 



Edited and Published bt Onsos Pratt, 

at $1 per annum, invariably in advance. 

«S> <i!SiiiJ) 

All ye inhabitants of the world, and dwellers on the earth, See Ye, when He 
lifteth up an Ensign on the Mountains.— Isaiah xvm, 3. 

Vol. I. 

JULY, 1853. 

No. 7. 


( Continued.) 

7.3. As the children of Adam were 
conceived in sin, and born into the 
world by the fall, they became sub- 
ject to the same penalty, inflicted upon 
Adam, that is, they became subject 
to death, as saith the Apostle Paul, 
" By one man sin entered into the 
world, and death by sin." (Rom. 5 : 
12.) Also, in another passage, he 
says, "For since by man came death, 
by man came also the resurrection 
of the dead. For as in Adam all 
die, even so in Christ shall all be 
made alive." (1 Cor. 21, 22.) These 
passages clearly prove that the sin 
of Adam brought death upon all his 
posterity. Was it just that all of 
Adam's children should suffer death 
because of his sin ? Or did death 
come upon the children, not because 
justice required it, but as a natural 
result, following Adam's sin which 
could not be avoided ? Misery and 
woe are frequently entailed upon 
posterity by the wickedness of pa- 
rents. Diseases, contracted by the 
licentious conduct of parents, become 
hereditary, and are transferred to the 
children for many generations. Now 
the parents who, by their sins, 
brought upon themselves misery and 
wretchedness, suffer the penalty of 
their own doings as a matter of jus- 
tice ; they have been unvirtuous and 
sinned, justice punishes them with 
loathsome painful diseases : these 

diseases are inherited by the chil- 
dren ; they suffer in body equally with 
the parents. No one will pretend to 
say, that justice requires the chil- 
dren to suffer; that these aggravating 
complaints are justly inherited : no 
one would, for one moment, suppose 
that justice could not be magnified 
nor exercise its claims, unless the chil- 
dren were afflicted for their parents- 
sin. All would, at once, say that the 
sufferings of the children were un- 
justly inflicted, as a consequence of 
the sin of the parents ; a consequence 
too, which could not well be avoided. 
So likewise, death came into our 
world by the transgression of our 
parents ; they justly suffered that ca- 
lamity ; but death became hereditary . 
Adam transferred death to his pos- 
terity, not for any sin that they had 
committed, but as a consequence of 
his own sin. Adam was the means of 
their suffering death unjustly, as the 
legitimate consequence of his own 
sin. Justice, therefore, does not de- 
mand that any of the posterity of 
Adam should die, because of his sin. 
Justice demanded that Adam only 
should die. But the posterity of 
Adam do suffer death, not because 
justice requires it, but because death 
is hereditary, and follows as a natu- 
ral result of the fall, in the same 
manner, as certain diseases are un- 
justly inherited by children, as a 



natural result of the licentiousness of 
their parents. 

76. Adam not only was to receive 
a temporal death or a dissolution of 
body and spirit, but he became dead 
spiritually ; he was banished from 
the garden of Eden and from the pre- 
sence of the Lord ; he became sub- 
ject to the will of the Devil by whom 
he had been overcome ; he was dead 
as to every thing pertaining to right- 
eousness or happiness ; no act of his 
could ever atone for his sin ; no plan 
that he could devise would ever en- 
able him to recover himself from his 
lost and fallen state ; no scheme that 
he could form would reorganize his 
body from the dust and bring it up 
from the grave. To dust his body 
must return, there, for aught he knew, 
to sleep the eternal sleep of death. 
No sound of redemption was at first 
sounded in his ears; no tidings to 
kindle a ray of hope within his breast : 
the darkness of despair sat coldly on 
his brow, while a never ending future 
opened its horrible gates to his hope, 
less vision. Death sat enthroned in 
his mortal tabernacle — and the spirit 
must be torn from its earthly cover- 
ing, and bound in everlasting chains 
of darkness under the dominion of 
the fallen angels. The death passed 
upon Adam, then, was an endless 
death of both body and spirit — the body 
to moulder in dust to rise no more — 
the spirit to dwell in endless dark- 
ness and misery. This was the pen- 
alty, when considered separate and 
apart from the atonement. 

But this is not all. Both a tempo- 
ral and spiritual death was inherited 
by all his descendants. And if God 
had not provided a plan of redemption, 
all mankind would have been miser- 
able forever, because of the conse- 
quences entailed upon them by the 
sin of their first parents ; their misery 
and wretchedness would have been 
as great as though they themselves 
had committed the sin. Their spirits, 
though pure and innocent, before they 
entered the body, would become 
contaminated by entering a fallen 
tabernacle ; not contaminated by 
their own sins, but by their con- 

nection with a body brought into 
the world by the fall, earthly, fallen, 
imperfect, and corrupt in its nature, 
A spirit, having entered such a 
tabernacle, though it may commit 
no personal sins, is unfit to return 
again into the presence of a holy 
Being, unless there is an atone- 
ment made ; hence, without an atone- 
ment all infants would have been end- 
lessly lost, because of the natural con- 
sequences of Adam's sin. It is true, 
justice would not demand, that any 
spirit should suffer because of the 
sins of its parents, but the first 
parents brought this endless d^ath of 
body and spirit upon their offspring 
unjustly, as a natural evil resulting 
from the fall that could not be other- 
wise. They suffer it, not as a pen- 
alty for Adam's sin, but as an infant 
suffers disease inherited through the 
unvirtuous conduct of its progenitors. 
If it should be supposed, however, 
that the spirits, being innocent, were 
forbidden to leave their habitation, 
and come down and enter into fallen 
tabernacles, under the penalty of 
spiritual death ; and if it should also 
be supposed, that these spirits, being 
agents, came in violation of the law, 
then the nature of the foregoing 
reasonings would be, in some mea- 
sure, changed, and each one would 
suffer, if it were not for the atonement, 
an endless spiritual death as a result 
of his own disobedience to the com- 
mandment not to enter a fallen taber- 
nacle. But as there is no account of 
any such law being enacted, intended 
as a warning to spirits not to defile 
themselves by entering a fallen body, 
it therefore, must be concluded, that 
the death of both spirit and body are 
hereditary evils, entailed unjustly upon 
us by our first parents. These hered- 
itary sufferings give us a knowledge 
of evil, the same as partaking of the 
forbidden fruit gave Adam a know- 
ledge of the same principle. These 
hereditary sufferings also give us a 
knowledge of justice, in the same 
manner as Adam learned the nature 
of justice by suffering for his own 
transgressions. Adam caused his 
offspring to partake of the bitter un- 



justly, and without their consent or 
agency, and they thus learn the na- 
ture of misery; while he, himself, 
learned the nature of bitter or misery 
justly as a penalty for his own sin. 

77. In the preceding paragraph, 
we have examined the doleful effects, 
resulting from Adam's sin, when con- 
sidered without any reference to the 
■atonement ; from which it will be per- 
ceived, first, that Adam's sin placed 
him and his descendants under the 
captivity and power of the Devil, 
wherein all mankind became spiritu- 
ally dead forever; having perished 
from that which is good, they became 
subject to the will of the Devil, and 
thus became lost eternally. Secondly, 
that Adam's sin shut all mankind out 
from the presence of God no more to 
return. Thirdly, that Adam's sin 
brought death into the world, even 
the death of the body, or in other 
words, an eternal separation of body 
and spirit, the body returning to dust 
to rise no more, and the spirit re- 
maining in chains of darkness to be 
happy no more. These fearful con- 
sequences resulted from the fall. 
From these consequences man could 
not redeem himself; the chains of 
everlasting darkness encircled him 
about, and he could not rend them 
assunder; he had lost all power and 
was in hopeless despair. But sud- 
denly, a voice from on high pene- 
trated the depths of eternal night 
with which he was surrounded ; it 
was not the harsh voice of malicious 
fiends, grinning horribly at their 
■captive victim; but it was the voice 
of mercy which broke harmoniously 
wpon the ear; it was the voice of 
compassion which gently whispered, 
peace, to the despairing soul ; it was 
the voice of hope — -the voice of love — 
the voice of one bringing glad tidings 
of great joy — the voice of a com- 
passionate Father, proclaiming Re- 
demption through His Only Begotten 
Son. Despair fled away — Hope 
sprang up in the heart — Joy lighted up 
the countenance — and man by faith 
beheld himself redeemed through the 
death and sacrifice of the First Born ; 
redeemed from that endless spiritual 

death which was entailed by the fall ; 
his body redeemed from an endless 
sleep in the grave ; his spirit re- 
deemed from an endless subjection 
to the power of the Devil. He be- 
held, by faith, the body restored from 
the dust — the spirit restored to the 
body — mortality restored to immor- 
tality — and man restored to the pres- 
of his Father. Thus we see, that 
"in Adam all die" temporally, 
spiritually, and eternally ; and that 
" in Christ all are made alive," tem- 
porally, spiritually, and eternally, so 
far, at least, as the original sin is 

78. Christ is the life and the light 
of the world. Without His atone- 
ment, no life nor light could have ap- 
proached us ; naught but eternal dark- 
ness, and death, and misery could 
have, reigned. As all this misery 
came by the unrighteous acts of one 
man, even so, all the redemption, and 
light, and life, restored to the world, 
came by one Being who was as "a 
Lamb slain from the foundation of 
the world." As the children of 
Adam had no agency in committing 
the original sin, even so, they are 
redeemed unconditionally, and uni- 
versally from the effects of that sin, 
otherwise those effects would have 
never had an end. Redemption from 
the original sin was through Christ, 
that is, through free grace alone 
without werks ; no works were re- 
quired of j«an in order that free 
grace might become effectual in his 
recovery from the effects of the sin 
of his first parents. None of the 
posterity of Adam, as a condition of 
redemption from that sin, are required 
to repent, or believe, or be baptized, 
or do anything else; all conditions 
on the part of man, are entirely ex- 
cluded. The atonement alone, with- 
out works, has made all mankind in 
their infant state, alive in Christ; 
hence the great wickedness of bap- 
tizing little children, for they are al- 
ready free from Adam's sin because 
of Christ. Baptism was instituted 
as one of the conditions through 
which remission of our own personal 
sins, is granted because of the atone- 



merit ; but the atonement requires 
no baptism nor any other condition 
in order to remit the original sin or 
redeem us therefrom. The original 
sin was forgiven nearly six thousand 
years ago, or soon after it was com- 
mitted ; Adam was the one who com- 
mitted the sin, and Adam was the 
one who obtained forgiveness of the 
same : the descendants of Adam are 
affected by that sin, but are not 
guilty of committing it ; therefore 
they need no forgiveness, no faith, no 
repentance, no baptism for the re- 
mission of that sin : hence it is a 
solemn mockery before God to bap- 
tize little children ; and God will not 
hold parents guiltless who suffer this 
abominable thing to be practiced in 
their families, and the Lord God will 
punish those men who practice this 
great wickedness in his name ; for 
will the Lord receive at our hands 
that which he has not commanded ? 
And will he suffer us to go unpunish- 
ed, if we use his name in vain, and 
practice abominations in his name ? 
Therefore, we say unto all such, let 
these evil practices cease from be- 
fore the Lord, lest he smite you by 
the rod of his mouth, and by his 
wrath, and you perish out of the 
earth, and also from his presence. 

79. Man, having learned good and 
evil by the fall, and having an atone- 
ment provided by which he became 
in his infant state innocent before 
God, was placed in a condition in 
which he could act for himself, either 
to do good or evil, and a probation 
was given him. Now, the Lord did 
not see proper to redeem man from 
the effects of the fall immediately ; 
therefore, the time preceding death, 
became a probationary state, or a 
state of trial : laws were given to 
govern him, adapted to the nature and 
degree of his knowledge : he was 
commanded to do good and not evil ; 
penalties were affixed to the laws 
given him. All mankind, as they 
grow up from infancy to years of ac- 
countability, transgress these laws 
and subject themselves to the penalty 
thereof, which is a second death. 
This second death will not be inflict- 

ed until all mankind are redeemed 
from the first death, and restored in 
their immortal state into the presence 
of their Judge, to be judged by the re- 
vealed law, according to their works r 
whether they be good or evil. Were 
it not that Christ suffered for the sins 
committed by the posterity of Adam, 
as well as for the original sin, no flesh 
that sins could be saved ; for sin con. 
ceives in the hearts of all as they grow 
up to know good and evil. Therefore, 
if the atonement reached no further 
than the original sin, every soul who 
sinned against the second law would 
die a second spiritual death : he would 
again be placed in a condition with- 
out hope ; he would again perish 
from that which is good and become 
miserable, both body and spirit, for- 
ever : it is true, his body would not 
return the second time to dust, but he 
would be banished the second time 
from the presence of his Judge, where 
both body and spirit would be mise- 
rable forever; where no ray of hope 
could ever break upon his mind. 
Such must have been the conse- 
quences, if the original sin was the 
only sin atoned for : under these cir- 
cumstances, none but infants and those 
who died without knowledge enough 
to sin, could be saved. All the rest 
would be irrecoverably lost. 

80. But Christ died, not only to re- 
deem mankind from the original sin, 
but to redeem them from the penalty 
of their own individual sins, not 
unconditionally, but conditionally. 
Though Christ has suffered both body 
and spirit, the pains of all the human 
family to atone for all their sins, yet 
this atonement cannot take effect 
upon them, unless they believe in 
Him, repent of their sins, and are 
immersed in water in the name of 
the Lord Jesus for the remission of 
sins, and are confirmed by the laying 
on of the hands for the reception of 
the Holy Ghost, and continue in 
faithfulness unto the end ; on such 
the second death will have no power. 
But those who will not repent and 
who reject the plan of salvation, must 
suffer the penalty of the law even ac- 
cording to the decree which God 



hath made. Such will be punished 
with everlasting destruction from the 
presence of the Lord and from the 
glory of his power. But as God will 
reward and punish all men according 
to their works, whether good or evil, 
there will be different degrees of 
happiness and glory to answer the 
ends of the atonement, and different 
degrees of punishment and misery to 
answer the ends of justice. And 
thus the love, and mercy, and justice 
of God will be magnified before all 
the heavenly host and before all men. 

81. Redemption from the original 
sin is universal and unconditional; 
redemption from our personal sins is 
conditional. The first is brought | 
about by free grace alone without 
works. The second is brought about 
by free grace through works. The 
former is a universal salvation ; the 
latter is a salvation of those only who 
receive the gospel. Redemption 
from Adam's sin restores us back 
into the presence of God ; redemp- 
tion from our own sins retains us in 
the presence of God in a state of 
never ending happiness. Those who 
reject a redemption from the second 
death, will be compelled to receive a 
redemption from the first death. As 
Christ was lifted up by wicked men 
upon the cross, so shall wicked men 
be lifted up from the grave to stand 
before Him to be judged for all their 
wicked deeds. As Christ was judged 
and rejected by sinners, so shall sin- 
ners be judged and rejected by Him. 
Thus all things are planned in wis- 
dom, in righteousness, and in holi- 
ness, for the redemption and happi- 
ness of man, and also for his damna- 
tion and misery; that mercy and 
justice may each have their claims, 
and God be perfect in all his attri- 

Hew great and wonderful are the 
works of the Almighty, as displayed 
in the creation and government of 
man! What infinite wisdom is 
manifested in his redemption ! How j 
great the inducements held out to' 
fallen man to reclaim and restore him 
to happiness ! How merciful, and 
yet how just is the great Judge o( all 

the earth, in meting out rewards and 
punishments, according to the works 
of men ! 

82. Having shown that man had 
a pre-existence in the heavens before 
the foundation of this world, that he 
was an intelligent moral agent, gov- 
erned by laws, that he kept his first 
estate, that this earth was organized 
for his residence, wherein he had the 
privilege of being associated with a 
tabernacle or body, that this is the 
second estate, in which he encoun- 
ters new trials under new conditions, 
which, if he overcomes, and keeps 
the higher laws, adapted to this state 
of being, will prepare him for a fur- 
ther advancement in the attributes 
and perfections of his Heavenly Fa- 
ther from whom he originated and 
by whom he was begotten, long an- 
terior to his present existence ; hav- 
ing shown that the fall was neces- 
sary that he might become like the 
Gods, knowing good and evil, and 
that redemption was necessary that 
he might know how to appreciate 
happiness, by its contrast with misery, 
we will next inquire into the nature, 
origen, and extent of his capacities 
as a moral and intelligent being. 

83. First. What is the nature of 
the capacities of man? Man has the 
capacities of self-motion, of thinking, 
feeling, hating, loving, enjoying, suf- 
fering, remembering, reasoning, and 
many other qualities, too numerous 
to mention. Of all the qualities pos- 
sessed by man, that of self-motion 
appears to us the most marvelous. 
All motions, excepting those of living 
beings, are said to be of a mechani- 
cal nature — that is, produced by 
matter's acting upon matter ; all me- 
chanical operations, in their origin, 
are the results of a living self-moving 
force. The great laws of nature, 
themselves, are the results of this 
force. There is no other force in 
the universe. Those qualities which 
are called mechanical forces, gravi- 
tating forces, chemical forces, &c, 
are not forces, but only effects. The 
force which produces these effects is 
hidden from the view of mortals. A 
living, intelligent, self-moving force, 



is the origen of all the motions and 
laws of nature. Man has this capa- 
city of self-motion, and exercises it to 
a small extent, in the moving of his 
limbs and body. But to enter into 
the investigation, in this treatise, of 
the nature of self moving forces in 
general, would be foreign to the sub- 
ject under consideration. For fur- 
ther information upon this interesting 
though recondite principle, our read- 
ers are referred to our treatise, en- 
titled Great First. Cause, or the Self- 
Moving Forces of tlie Universe. The 
nature of thinking, remembering, and 
all the other capacities of man which 
we have named, are already familiar 
to the understanding of every one. 
No one will dispute, but what man 
possesses all these qualities. 

84. Secondly. Whence originated 
these capacities? When we speak 
of capacities we mean the original 
elementary capacities of the mind. 
We are well aware that metaphysi- 
cians consider many of the qualities 
named to be of a secondary or com- 
pound nature, growing out of the 
combinations of qualities still more 
original. All this we are willing to 
admit ; but these secondary qualities, 
if analyzed, will be found in all in- 
stances to be the result of the combi- 
nation of simple, elementary, original 
capacities. The question is, whence 
originated these elementary qualities 
of the mind? We answer, they are 
eternal. The capacities of all spirit 
ual substance are eternal as the sub- 
stance to which they belong. There 
is no substance in the universe which 
feels and thinks now, but what has 
eternally possessed that capacity. 
These capacities may be suspended 
for a season, but never can be anni- 
hilated. A substance which has not 
these capacities now, must eternally 
remain without them. The amount 
of matter in space can never be in- 
creased nor diminished, neither can 
there be a new elementary capacity 
added to this matter. For the argu- 
ments sustaining the eternity of mat- 
ter and its capacities, see our treatise, 
referred to in the preceding para- 
graph. Admitting the eternity of the 

capacities, then the materials of 
which our spirits are composed, must 
have been capable of thinking, mov- 
ing, willing, &c, before they were 
organized in the womb of the celes- 
tial female. Preceding that period 
there was an endless duration, and 
each particle of our spirits had an 
eternal existence, and was in posses- 
sion of eternal capacities. Now can 
it be supposed, for one moment, that 
these particles were inactive and 
dormant from all eternity until they 
received their organization in the 
form of the infant spirit? Can we 
suppose that particles, possessed of 
the power to move themselves, would 
not have exerted that power, during 
the endless duration preceding their 
organization? If they were once or- 
ganized in the vegetable kingdom, 
and then disorganized by becoming 
the food of celestial animals, and then 
again re-organized in the form of the 
spirits of animals which is a higher 
sphere of being, then, is it unreason- 
able to suppose that the same parti- 
cles have, from all eternity, been 
passing through an endless chain of 
unions and disunions, organizations 
and disorganizations, until at length 
they are permitted to enter into 
the highest and most exalted sphere 
of organization in the image and 
likeness of God ? A transmigra- 
tion of the same particles of spirits 
from a lower to a higher organi- 
zation, is demonstrated from the fact 
that the same particles exist in a 
diffused scattered state, mingled with 
other matter; next, they exist in a 
united form, growing out of the earth 
in the shape of grass, herbs, and 
trees; and after this, these vegetab'es 
become food for celestial animals, and 
these same particles are organized 
into their offspring, and thus form the 
spirits of animals. Here, then, is 
apparently a transmigration of the 
same particles of spirit from an in- 
ferior to a superior organization, 
wherein their condition is improved, 
and their sphere of action enlarged. 
Who shall set any bounds to this up- 
ward tendency of spirit ? Who shall 
prescribe limits to its progression? 



ff it abide the laws and conditions of 
its several states of existence, who 
shall say that it will not progress un- 
til it shall gain the very summit of 
perfection, and exist in all the glorious 
beauly of the image of God ? 

85. When, therefore, the infant 
spirit is first born in the heavenly 
world, that is not a commencement of 
its capacities. Each particle eter. 
nally existed prior to this organiza- 
tion : each was enabled to perceive its 
own existence ; each had the power 
of self-motion ; each would be an in- 
telligent living being of itself having 
no knowledge of the particular 
thoughts, feelings, and emotions of 
other particles with which it never had 
been in union. Each particle would 
be as independent of every other 
particle as one individual person is of 
another. In this independent sepa- 
rate condition, it would be capable of 
being governed by laws, adapted to 
the amount of knowledge and ex- 
perience it had gained during its past 
eternal existence. Each particle that 
complies with the laws prescribed for 
its rule of action, is permitted to rise 
in the scale of existence ; for, by 
obeying the law, it gains more knowl- 
edge, and is thus prepared to act in a 
higher sphere, and under a superior 
law. How many different laws these 
particles have acted under during the 
endless school of experience through 
which they have passed is not known 
to us. What degree of knowledge 
they have obtained by experience, 
previous to their organization in the 
womb of the celestial female, is not 
revealed. One thing is ceitain, the 
particles that enter into the organiza- 
tion of the infant spirit, are placed in 
a new sphere of action : the laws to 
govern them in this new and superior 
condition must be different from any 
laws under which they had pre- 
viously acted. 

86. The particles organized in an 
infant spirit, can no longer act, or 
feel, or think as independent individ- 
uals, but the law to control them in 
their new sphere, requires them to 
act, and feel, and think in union, and 
to be agreed in all things. When 

the same feelings, the same thoughts, 
the same emotions, and the same 
affections, prevade every particle, ex- 
isting in the union, the united indi- 
viduals will consider themselves as 
one individual ; the interest and wel- 
fare of each will be the inteiest and 
welfare of the whole : if one suffers, 
they all suffer: if one rejoices, they 
all rejoice: if one gains any informa- 
tion, it is communicated to all the 
rest: if one thinks, all the rest think 
in the same manner: if one feels, 
they all feel: in fine, the union of 
these particles is so perfect, that there 
can be no state or affection of one, 
but all the rest are immediately noti- 
fied of it, and are thus by sympathy 
in the same state or affection. And, 
therefore, they live, and move, and 
think, and act as one being, though 
in reality, it is a being of beings. iSo 
far as the substance is concerned 
the spiritual body is a plurality of be- 
ings; so far as the attributes or qual- 
ities are considered, it is but one be- 
ing. We should naturally suppose, 
that individual particles which have 
been accustomed to act in an indi- 
vidual capacity, would, at first, find it 
very difficult to act in perfect concord 
and agreement. Each individual 
particle must consent, in the first 
place, to be organized with other 
similar particles, and after the union 
has taken place, they must learn, by 
experience, the necessity of being 
agreed in all their thoughts, affections, 
desires, feelings, and acts, that the 
union may be preserved from all con- 
trary or contending forces, and that 
harmony may pervade every depart- 
ment of the organized system. Now, 
to learn all this, there must be a law 
given of a superior nature to those by 
which they were formerly governed 
in their individual capacities as sepa- 
rate particles. A. law regulating 
them when existing out of the organi- 
zation, would be entirely unsuitable to 
their new sphere of existence. New 
laws are wanted, requiring each parti- 
cle no longer to act in relation to its 
own individual self, but to act in relation 
to the welfare and happiness of every 
other particle in the grand union. All 



disobedience to this law by any parti, 
cle or particles in the organization, 
would necessarily bring its appropri- 
ate punishment: and thus by suffering 
the penalties of the law they would in 
process of time become martialed and 
disciplined to perform their appro- 
priate functions in the spiritual sys- 
tem. The appropriate place for this 
grand school of experience, is in ihe 
Heavenly world, where, from the 
time of their birth as infant spirits, 
until the time that they are sent into 
this world to take fleshly tabernacles, 
the organized particles are instructed 
and educated in all the laws pertain- 
ing to theirunion, until they are made 
perfectly ONE in all their attributes 
and qualities; but not one in sub- 
stance, for this would be impossible; 
each particle, though organized, main- 
tains its own identity in the system. 
The oneness, therefore, can only con- 
sist in the sameness of the qualities 
which are attained by ages of experi- 
ence through strict adherence to the 
wise and judicious laws, given to 
govern them in their united capacity. 
87. The particles organized in an 
infant spirit, before they had learned 
the necessity of being perfectly 
agreed might bring themselves into 
many disagreeable circumstances 
which, by a perfect agreement, might 
have been avoided. For instance, 
one law of the union is, that when 
any part of the system has ignorantly, 
or in any other way placed itself in 
disagreeable circumstances, the other 
part shall take warning and endeavor 
to avoid those circumstances. To 
illustrate this law, suppose the par- 
ticles, composing the right hand of a 
spirit, were placed in contact with 
certain substances which produced 
great pain, the perception of this pain 
is immediately communicated to the 
particles, composing the left hand, 
they, being inexperienced, give no 
heed to the friendly warning, and 
venture into the same difficulty as 
those in the right hand; they now 

{To be continued.) 

feel pained, and learn by experi- 
ence, or by the things which they 
suffer, that they have violated one of 
the laws of their union. This places 
the particles on their guard, and they 
learn to respect the communications 
which any portion of the system con- 
veys to the other ; they learn that the 
same thing which will inflict pain on 
one part of the system, will also in- 
flict pain upon the particles in any 
other part ; and thus when the com- 
munication is made from one part of 
the system to the other, the particles 
have confidence in the intelligence 
conveyed, and act accordingly. This 
confidence is gained by experience. 
The particles learn by experience 
that to violate any law given to gov- 
ern them in their united capacity 
brings punishment and misery. It 
is by experience that they learn to 
act, and feel, and think, alike ; it is 
by experience that they learn to love 
and hate alike. However unlike 
they may be in the degrees of knowl- 
edge and experience which they had 
accumulated previous to their union, 
they, by being placed in the same 
organization, are schooled alike, and 
trained, disciplined, and educated 
alike, till every particle has the 
knowledge and experience of every 
other particle, and thus by experience 
they learn to be united in all things, 
and to act with one will in all their 
operations. To see the perfect union 
which nowexists among the particles, 
composing our spirits, as manifested 
in thoughts, feelings, desires, and 
operations, one would almost think 
that these were the manifestations of 
one single being or particle, instead 
of a plurality of beings or particles. 
But a little reflection, will correct 
this false impression, and show us 
that these are the manifestations of 
the same attributes or qualities, 
dwelling in millions of particles but 
yielding obedience to the same great 
laws, ordained for the government of 
the organized union. 





The multiplication of human be- 
ings is not the only object of mar- 
riage, but connected with this is the 
righteous government of those beings. 
If increase alone vveie the design, 
then it could be accomplished through 
the wicked as well as the righteous ; 
but we have already proved that God 
is not pleased with the increase of the 
wicked : the cause of this displeasure 
arises from the unrighteous govern- 
ment exercised in their families. A 
wicked man is totally unqualified to 
govern a family according to the law 
of righteousness ; for though he de- 
liver righteous precepts, his wicked 
examples preach louder in the ears of 
his family than his precepts. If pre- 
cepts have no influence in regulating 
the conduct of the parents, how can 
it be expected that they shall regulate 
the acts ol the children? If parents 
will not repent of their sins, and call 
upon the Lord, and be baptized into 
the Church of Christ, and receive the 
Holy Ghost, and be diligent in obey- 
ing every requirement of Heaven, the 
children will be very likely to harden 
their hearts also. Children are suc- 
ceptible of influences ; those whom 
they esteem most they will be the 
most likely to imitate. And as child- 
ren generally suppose their parents 
to be superior to all others, they are 
very apt to be controlled by their in- 
fluence, either for good or for bad. 
Hence, the wise man says, "Train 
up a child in the way that he should 
go, and when he is old he will not 
depart from it." Parents cannot train 
children in the proper path, unless 
they walk therein themselves. There- 
fore no individuals or nations are di- 
vinely authorized to marry and mul- 
tiply their species, unless they are 
qualified to govern them according to 
the law of God, and to teach them 
both by example and precept the way 
that leads to eternal life and happiness. 

The salvation or damnation of a 
family depends, in a very great de- 
gree, upon the nature of the govern- 

ment exercised in that family. If the 
head of a family be a righteous man, 
his influence is continually exercised 
in every department of his house ; 
his wife or wives are continually in- 
structed in every good, and useful, 
and upright principle ; his children 
are taught in the law of God accord- 
ing to their age, experience, and ca- 
pacities ; his examples are imitated ; 
his whole household love, revere, and 
obey him : he leads them unto God 
and teaches them how to be happy 
here and hereafter; he obtains pro- 
mises from the Almighty for them and 
their generations, after them ; he 
blesses them by the spirit of prophecy 
according to the power and inspira- 
tion of the Holy Ghost that is in him ; 
and in fine, he is a prophet, patriarch, 
prince, and saviour to all that God 
has given him. Such a man is worthy 
of a family ; he has a divine right to 
marry, and multiply his offspring ; for 
he thus, in training up a family, glori- 
fies God ; he prepares them to asso- 
ciate with a higher order of beings 
in the Heavens; through his instru- 
mentality they are made partakers of 
eternal life. Contrast such an order 
of family government with the un- 
righteousness and disorder in the 
families of the wicked ; and, then, 
tell me, if such a man is not more 
worthy of a hundred wives and a 
thousand children, than the wicked 
are to be entrusted with one ? Tell 
me if such a man would not glorify 
God more, in the salvation of a large 
and numerous family than the wicked 
man who is the instrument of bring- 
ing damnation upon his family ? Hear 
what is said concerning Abraham. 
" And the Lord said, Shall I hide from 
Abraham that thing which I do ; see- 
ing that Abraham shall surely be- 
come a great and mighty nation, and 
all the nations of the earth shall be 
blessed in him ? For I know him 
that he will command his children 
and his household after him, and they 
shall keep the way of the Lord, to do 



justice and judgment ; that the Lord 
may I, ring upon Abraham that which 
He hath spoken of him. (Gen. IS : 
17-19.) The Lord and two angels 
had just taken dinner with Abraham, 
and as they started on their journey 
towards Sodom " Abraham went with 
them to bring them on the way." 
The Lord concluded to reveal to Abra- 
ham a secret concerning the destruc- 
tion of Sodom. The reason assign- 
ed for revealing this secret to him, 
was because he would "command 
his children and his household;" 
and because of this He would bring 
upon him all that he had promised. 
Thus we see that in consequence of 
the good order and righteous govern- 
ment which this Polygamist exercised 
in his family, he was counted worthy 
to have the Lord and his angels to 
dine with him ; to receive a revela- 
tion concerning the fate of the neigh- 
boring cities ; and to learn that the 
Lord would actually make him a great 
nation, and that all nations should be 
blessed in him. All these great bles- 
sings were bestowed as a reward for 
commanding his children and house- 
hold accoiding to the law of God. 
On the other hand, great and terrible 
were the judgments which came upon 
Sodom and the surrounding cities, 
because they would not command their 
children in righteousness, nor give 
heed themselves to the law of God. 

And even among the people of 
God there is a distinction, arising 
from the faithfulness of some and the 
unfaithfulness of others. Those who 
are the most upright are better quali- 
fied to govern families than those who 
are unfaithful. Though the Lord had 
made promises to Jacob concerning 
the posterity of his twelve sons, yet 
because cf their wickedness while in 
the wilderness He came very near 
destroying them. The Lord said to 
Moses, " I have seen this people, and, 
behold, it is a stiffnecked people : 
Let me alone, that I may destroy 
them, and blot out their name from 
under Heaven : and I will make of 
thee a nation mightier and greatier 
than they.." (Ueut. 9: 13, 14.) 
Why did the Lord wish to destroy 

them and make the posterity of Moses 
into a nation greater than they ? 
Because Moses was more righteous 
than they, and consequently was 
much better qualified to instruct and 
teach his children than all Israel; 
and the Lord had a great desire to 
bless those who were the most faith- 
ful with a numerous posterity ; while 
those among his people who trans- 
gressed were considered unworthy 
of standing at the head of a numer- 
ous offspring. Had not Moses plead 
before the Lord in behalf of Israel, 
and referred to the promises made to 
Abraham, Isaac, and Israel, the Lord 
might have destroyed them, and 
raised up a mighty nation by Moses 
in their stead. But the Lord heark- 
ened unto Moses and " repented of 
the evil which He thought to do unto 
his people." (Ex. 33.) 

Abram had a numerous household, 
before Sarah gave Hagar to him for 
a wife. We read of three hundred 
and eighteen trained servants 4i born 
in his own house." (Gen, 14 : 14.) 
Now it is altogether likely that 
Abram was more righteous and faith- 
ful than all the church in his house ; 
hence, he was the only one among 
them that we have any account of 
having more than one wife. His 
faithfulness and his qualifications to 
instruct and govern in righteousness, 
entitled him to greater privileges. 

The Lord blessed Gideon because 
he was a mighty man of God with 
upwards of seventy sons, and chose 
him to deliver Israel. 

David, being a man after God's 
own heart, took seven wives before 
he ascended the throne to reign over 
all Israel. He being a prophet was 
well qualified to govern and instruct 
a family in righteousness. He had 
more wives and children committed 
to him than many of his brethren 
because he was better qualified to 
lead them to salvation. After David 
had taken seven wives, the Lord 
thinking that he had not yet a suffi- 
cient number, gave into his bosom 
all of Saul's wives. (2 Sam. 12 : 8.) 
What is the secret of the Lord's 
being so anxious for David to have 



so many wives? Because, he, being 
a man after God's own heart, would 
he more likely to save his wives and 
children, than many others of Israel 
who were less faithful. 

But when David turned from his 
righteousness and took Uriah's wife, 
the Lord now considered him no 
longer worthy of his wives and He 
gave them to his neighbor. He was 
informed by the Lord through Nathan, 
the Prophet, that if Saul's wives and 
that which He had already given to 
him "had been too litlle," " I would 
moreover" he says, "have given 
unto thee such and such things;" 
(2 Sam. 12: 8.) clearly intimating 
that, He, the Lord, would have given 
him more, lawfully, if he had been 
faithful. But now he had forfeited 
all that he had got. Saul, though he 
had been a prophet, afterwards trans- 
gressed and rendered himself un- 
woithy of his kingdom — unworthy of 
his wives — and unworthy of even 
life itself. Wives and children are 
among the greatest blessings be- 
stowed upon the righteous. He, 
therefore, that receives *hese bless- 
ings and continues faithful, will be 
counted worthy to receive more ; but 
he that is unfaithful will have taken 
from him even that which he has. 
This was the case with Saul and 
David ; their wives were taken from 
them. David by taking that which 
did not belong to him, lost all his 

God raised up Solomon to sit upon 
the throne of Israel ; and He ap- 
peared unto him twice and gave him 
great wisdom above all others and 
the Lord was with him, and magni- 
fied him exceedingly before all Israel, 
and hearkened unto his prayer and 
filled the temple which he built with 
a cloud of glory, and caused fire to 
descend from Heaven to consume the 
sacrifice. This great man was much 
better calculated to train up children 
in the way that they should go than any 
other man living, for God had given 
him greater wisdom ; hence he had 
seven hundred wives and three hun- 
dred concubines. (1 Kings, 11.) But 
even this wise man, turned away 

from the Lord, by taking wives from 
among surrounding nations who were 
idolaters which thing the Lord had 
expressly forbidden. (See verses 1, 
2.) Solomon was not condemned 
for marrying many wives of his own 
nation; but having transgiessed the 
strict commandment of God in marry, 
ing out of his nation, he was left 
unto himself and turned away after 
the idolatrous <jods of his wives ; and 
God rent the kingdom in twain in the 
days of his son, and gave ten tribes 
to another not of his seed. 

Thus it will be seen that even 
among the people of God there are 
some who are more worthy than 
others, consequently God gave such 
more wives and children than He 
did to others. These blessings were 
dispensed, like all other blessings, 
according to the righteousness, wis- 
dom, faith, holiness and qualifications 
of those who professed to be the 
people of God. Some receiving 
more ; some less ; some none at all ; 
and some having taken from them 
even those they had received. 

Therefore though the males and 
females had been of equal number in 
Israel, yet God would confer upon 
some more than upon others, accord- 
ing to their worthiness. As it was 
among Israel, so it is among the peo- 
ple of Utah. Some are entitled to a 
greater number of wives than others, 
because of their righteousness. 
Though the census should show an 
equal number of the sexes in that 
Territory, that does not prove that all 
the men are equally qualified to in- 
struct, counsel, govern, and lead wives 
and children in the paths of righteous- 
ness. A father would not confer upon 
his children equal blessings, authori- 
ty, and power, unless they were 
equally faithful. A wise king having 
many sons would confer authority and 
power upon such only as would use 
the same for the benefit of the peo- 
pie. Those who would not be sub- 
ject to good laws themselves, he 
would not entrust to govern others. 
Our Heavenly Father acts upon the 
same principle. He is willing that 
all should enjoy equal rights and 



privileges, upon the ground of equal 
obedience. We have this illustrated 
in the parable of the talents : one 
having one ; another two, and another 
five. Those who made a proper use 
of what was entrusted to them, gained 
more : those who made an improper 
use of their blessings, lost all they 
had : their blessings were taken 
from them and given to others, who 
had more abundantly. This explains 
the mystery why the Lord in ancient 
times gave more wives to one than 
what he did to another, when to all 
appearance the number of males and 
females were about equal. 

And when the most of His people 
were righteous and worthy to be en- 
trusted with numerous families, and 
there were not a sufficient number 
of females to supply them with a 
plurality of wives, the Lord provided 
for them, by commanding them to 
spare the female captives of certain 
nations taken in war. Hence when 
the Israelites made war against Mi- 
dian they slew all the men, and took 
the women and children captives. 
Moses afterwards commanded them 
as follows : "Kill every male among 
the little ones, and kill every woman 
that hath known man by lying with 
him. But all the women children 
that have not known a man by lying: 
with him, keep alive for yourselves." 
(Numbers, 31: 17, 18.) 

This was made a law among Israel 
in all their wars against foreign 
cities and nations. Moses said con- 
cerning the city that would not make 
peace with Israel, "Thou shall be 
siege it : and when the Lord thy 
God hath delivered it into thine 
hands, thou shall smite every male 
thereof with the edge of the sword ; 
but the women, and the little ones, 
and the cattle, and all that is in the 
city, even all the spoil thereof, shalt 
thou take unto thyself; and thou shalt 
eat the spoil of thine enemies, which 
the Lord thy God hath given thee. 
Thus shalt thou do unto ail the cities 
which are very far off from thee, 
which are not of the cities of these 
nations." (Deut. 20: 12, 15.) If 
Israel kept the law which was given 

them, they must have accumulated 
hundreds of thousands of female cap- 
tives for themselves. But why were 
they commanded to preserve the fe- 
males and not the males? Because 
the Lord was very anxious that His 
people should have a plurality of 
wives, for they were the only people 
qualified on the face of the whole 
earth to raise up children in righteous- 
ness ; therefore the Lord took partic- 
ular care to make such provisions as 
would constitute Israel a nation of 

The male is appointed by the au. 
thority of God to be at the head of 
his family — to be a Patriarch and 
Saviour unto them. If the male chil- 
dren of these nations had been spared 
alive, they would have remembered 
their fathers, and as they grew up 
they would have turned away to the 
idolatry and abominations of their 
fathers ; and if they had married 
wives among Israel, they would have 
been instruments not only in ruining 
themselves, but their families also. 
But not so with the females who 
were spared alive. They would be 
connected in marriage with good 
men, to whom they would be subject, 
and their children also ; and the man, 
being at the head of the family, would, 
by his good examples and precepts, 
save all his wives and children. 
Hence we see the wisdom of God in 
destroying the males and saving the 
women for his people ; that they, by 
having a great number of wives, 
might multiply the chosen seed as 
the stars of Heaven. 

The number of the children of Is- 
rael compared with the number of 
families, shows that polygamy must 
have been practiced to a very great 
extent while they were in the wilder- 
ness. Moses was commanded to take 
the number of all the males from 
twenty years old and upwards that 
were able to go forth to war. (Num- 
bers, 1: 2, 3.) The number was 
found to be six hundred and three 
thousand five hundred and fifty, 
(verse 46.) It is very likely that the 
number of males under twenty years 
would, when added to the others, in- 



crease the same to about one million. 
The number of females, it is most 
likely, was far greater, as the Egyp- 
tians upwards of forty years betbre 
had commenced destroying the male 
children. The whole nation of Is- 
rael, therefore, must have been some- 
thing near two and one-half millions. 
Now, how many first born males 
were there in this numerous host ? 
Answer : only twenty-two thousand 
two hundred and seventy-three. (See 
Numbers, 3: 43.) Hence there was 
among the whole number of males 
only an average of one out of thirty, 
nine that was the first born. How 
can that be possible 1 It could not 
be possible only upon the principle of 
a plurality of wives existing in almost 
every family; for each women could 
not have had thirty. nine sons ; and it 
must be recollected that only one out 
of this number could be the first born. 
Now, a man that had four wives 
might possibly have thirty-nine sons; 
in this case there would be only one 
out of the number who could be the 
first born. The first born has rela- 
tion only to the man who is the head 
of the family, and not to the woman. 
Though Jacob had four wives and 
twelve sons, yet Reuben only was 
called the first born. It may be said 
that there were many families whose 
first born were daughters : of this 
there is no doubt. Admit that the 
two classes of families were equal, 
still there would be only forty-four 
thousand five hundred and forty-six 
families having children in all Israel; 
taking into consideration those fami- 
lies that had no children, the whole 
number of families in Israel could not 
have exceeded fitly thousand. Now, 
two and one-half millions of people 
must have all been included in fifty 
thousand families, which would be an 
average of just fifty to a family. As 
one wife could not be the mother of 
forty. eight children, it shows most 
conclusively that nearly every family 
in Israel must have practiced polyga- 
my. As each man's family consisted, 
at least, of fifty persons, and if five 
children be allowed as an average to 
each wife, then each man's family 

must have consisted of about eight 
wives and forty childien. There is 
no getting away from these scriptural 
pi oofs in favor of polygamy. No 
person can explain upon any other 
principle, how there could be only 
twenty-two thousand two hundred and 
seventy-three first born males in a 
nation whose population, at a very 
low estimate, must have numbered 
two and one-half millions. 

At the highest estimate, there 
could not have been over fifty thou- 
sand married men in Israel at that 
time, and yet there must have been 
something like three or four hundred 
thousand married women. The num- 
ber of married men is approximately 
estimated from the number of first 
born males. And the number of mar- 
ried women is approximately estimat- 
ed from the whole number of Israel. 

At the above estimate the number 
of males remaining unmarried would 
amount to about nine hundred and 
fifty thousand ; of this number there 
would be upwards of five hundred 
and fifty thousand over twenty years 
of age, not married; while the num- 
ber of unmarried females would be 
about eleven or twelve hundred thou- 

Of those males who were old 
enough to marry, as an average, only 
one out of twelve had a family. There 
must be some cause tor this. Can 
any one give a reasonable cause ? 
Can any one tell why only about 
one-twelfth part of the men at that 
time had families ? Have we not 
reason to believe that only this small 
proportion of the men were worthy 
of wives or children? Why were 
fifty thousand men blessed with some 
three or lour hundred thousand wives, 
while upwards of five hundred and 
fifty thousand had none at all ? We 
cannot answer this question, only 
upon the principle that God gives 
wives and children in great abund- 
ance to his faithful servants, and 
withholds them from the unfaithful, 
for fear that they will increase an 
unrighteous posterity upon the earth. 
Should God deal with the saints in 
Utah upon the same principle now, 



that He did in ancient times, it would 
be nothing strange if He should give 
to many of His faithful servants a 
hundred fold of wives and children ; 
while others, less faithful, would be 
limited to one, and others still have 
none at all, like the great majority of 
Israel in the wilderness. 

If any one should say that the 
manner in which God dispensed His 
blessings under the Mosaic dispensa- 
tions, is not applicable under the gos- 
pel. In reply, we ask, Is it any 
more pleasing in the sight of God for 
a wicked man to bring up a family 
in wickedness under the gospel dis- 
pensation than it was under former 
dispensations ? Are not the evil con- 
sequences the same under every dis- 
pensation ? Is there not just as much 
danger of a wicked man's bringing 
ruin and eternal misery upon his 
family under the gospel as well as 
under the law? If, then, God is 
now, just as much displeased with a 
family reared in wickedness ; and if 
there is the same danger of destroy- 
ing the immortal souls of the off- 
spring now, as under the Mosaic dis- 
pensation, then why should it be 
thought strange that God should use 
the same preventatives now that He 
did anciently, to check the increase 
of the wicked, and the same facilities 
to greatly increase the families of the 
righteous? Why should it be con- 
sidered unreasonable that God should 
give many wives and children to 
those who would in righteousness 
command their households, as Abra- 
ham did, and withhold these bless- 
ings from others who are unworthy ? 

These testimonies and arguments 
effectually demolish the great objec- 
tion to a plurality of wives, founded 
upon the equality of the numbers of 
males and females in Utah. It will 
be seen, that if the males in that ter- 
ritory were five times more numer- 
ous than the females, still the forego- 
ing arguments would show the neces- 
sity of a plurality of wives; unless it 
can be proved that all the males in 
that territory are equally faithful, and 
consequently equally worthy to be 
entrusted with these great blessings. 

But the question may be asked, Who 
is to decide upon the worthiness or 
unworthiness of the people? We 
answer, the same Being who always 
decided all matters of importance 
among His people. But is there not 
great danger of being deceived? 
Yes ; there is very great danger, in- 
deed, of being deceived, unless you 
believe in a God who gives revela- 
tion now as He did in ancient times. 
All the nations, of the earth have al- 
ways been deceived when they got 
so far from God that He would not 
speak to them ; they are then left to 
follow their own imaginations, which 
are sure to deceive them. But when 
God speaks there is no chance of de- 
ception. His sheep know His voice 
and will follow Him ; hence it is not 
possible for the elect to be deceived ; 
because they converse with God, and 
He never deceives any one. If the 
people of Utah are the people of God, 
then there is no possible chance of 
their being deceived upon any sub- 
ject of as great importance as that of 
the plurality of wives; for no man 
has a right to these blessings unless 
God shall give them to him through 
His servant the prophet. But, on 
the other hand, if the people of Utah 
have no prophet, then they are not 
the people of God, but are deceived 
like all the rest of Christendom who 
are without prophets. In the latter 
case, we would not be worthy of 
even one wife, much less a plurality. 
A people that have no prophets or 
inspired men among them, never 
were worthy of wives or children in 
any age of the world. Hence if the 
people of Utah cannot inquire of God 
and receive revelations from Him, 
they are no more entitled to wives 
and children than Apostate Christen- 
dom are. The righteousness or un- 
righteousness of having a plurality of 
wives, or even one wife, all hangs 
upon the simple question, Whether 
the people who presume to marry, 
are, or are not, the people of God ? 
If they are not, they have no divine 
right to even one wife ; if they are 
His people He has the undoubted 
right to show, through His prophet, 



how many wives, if any, each may 

But would it be right for the Lat- 
ter-Day Saints to marry a plurality 
of wives in any of the States, or Ter- 
ritories, or nations, where such prac- 
tices are prohibited by the laws of 
man? We answer no: it would not 
be right ; for we are commanded to 
be subject to the powers that be. 
So long as we live under their juris- 
diction, we are commanded to keep 
their laws, unless their laws are un- 
righteous, like those given by Nebu- 
chadnezzer, commanding all people 
to fall down and worship a golden 
image which he had caused to be set 
up ; we then should, no doubt, rebel 
as the three Hebrews did. But all 
laws which we could keep without 
violating our consciences, it is our 
duty to obey so long as we live under 
them. The laws enacted by the dif- 
ferent States and Territories against 
the plurality of wives, we believe to 
be unconstitutional, growing out of 
the narrow-contracted bigoted cus- 
toms of Apostate Christianity, never- 
theless it is the duty of the saints so 
long as they remain under such il- 
liberal laws to strictly comply with 
them. But if they wish to enjoy the 
privileges granted by the word of 
God, and by the glorious Constitution 
of our National Republic, let them 
depart from under the jurisdiction of 
these illiberal State laws, and go to 
Utah where religious liberty is tole- 
rated, and where every people and 
sect have the right to worship as 
they please, and marry as many 
wives as they please, and be ac- 
countable to God and not to man. 

Laws are intended to prevent 
crime, and the revealed law of God. 
and the light of conscience are abun- 
dantly sufficient to determine what is 
crime. A well instructed conscience 
will not determine any thing to be 
crime which ; s not inconsistent with 
the revealed law. As plurality of 
wives is perfectly consistent with the 
revealed law, it is not a crime ; and 
therefore no human laws should de- 
nounce it as such : but every man 
should be left perfectly free in regard 

to this thing, so far as human laws 
are concerned. 

Every enlightened conscience, as 
well as the word of God, will tell us 
that lying, stealing, robbing, false 
swearing, committing adultery, tres- 
passing, murdering, and many other 
similar acts, are crimes ; and there- 
fore the legislative departments should 
enact wise and judicious laws for their 
punishment. But where in the word 
of God is the plurality of wives de- 
nounced as a crime ? Nowhere: but 
on the contrary, it was approbated of 
God. Shall human wisdom, then, 
presume to enact laws against that 
which is nowhere in the divine oracles 
condemned as a crime ? Must we, 
under the broad folds of the American 
Constitution, be compelled to bow 
down to the narrow contracted no- 
tions of Apostate Christianity ! Must 
we shut up our consciences in a nut 
shell, and be compelled to submit to 
the bigoted notions, and whims, and 
customs of the dark ages of pope/y, 
transferred to us through the super- 
stitions of our fathers? Must we be 
slaves to custom and render homage 
to the soul-destroying, sickening in- 
fluences of modern Christianity? 
No : American freedom was never 
instituted for such servile purposes ; 
the Constitution of our country was 
never framed to crush the conscience 
of man, and put upon him the iron 
yoke of Romish superstition ; our 
illustrious fathers never fought and 
bled to bequeath to their children the 
heritage of freedom mingled with 
despotism ; the proud American eagle 
was never made to stretch forth its 
wings and soar aloft to mock the sons 
of freedom's soil. Liberty — unbound- 
ed liberty of conscience should char- 
acterize the laws of each of the 
States of this great and extended 
Union. Here the Hindoo or the 
1 Chinese should be permitted to bow 
| down and worship the idolatrous gods 
! of their fathers, unmolested and un- 
harmed, so long as they are guilty of 
no crimes, and do nothing calculated 
to injure society. Under a theocrati- 
cal form of government an idolater 
would be punished with death ; for 



idolatry is a great crime in the sight 
of God. A theocracy would consider 
all religions, except one, criminal, and 
would limit and circumscribe all but 
one. But the government of this na- 
tion is not a theocracy; it is intended 
to give religious freedom to all ; to 
carry out these views, the various re- 
ligions among pagan nations should 
be tolerated here, and their followers 
receive the same protection by law 
as the Methodists, Baptists, Presby- 
terians, or any other society. If any 
religion which does not conflict with 
the Constitution of the country is to 
be prohibited, the same rule will pro- 
hibit all others. So long, therefore, 
as the present form of this Republi- 
can Government is our standard, let 
the religions of all nations be equally 
protected. And if any among the 
nations of Asia or Africa, or of the 
islands of the sea, consider it right to 
have a plurality of wives, and wish 
to emigrate with their numerous 
families, and become citizens ot this 
great Republic, they ought to have 
that privilege, without being com- 
pelled by the unconstitutional State 
laws, to break up their families and 
divorce all their wives but one. The 
present illiberal State laws virtually 
forbid emigration from about four- 
fifths of the nations of the earth, and 
yet it is pretended that our country is 
an asylum for all nations. But let 
them try it once, and they will soon 
find our prisons filled with sincere but 
unfortunate polygamists : they will 
soon find that, with the exception of 
one, all their wives, however dear to 
their hearts, will be torn from their 
embrace. Is this freedom and liber- 
ty ! Is this the kind asylum held out 
to the oppressed of all nations ! ! 
Must they relinquish the dearest and 
most sacred rights ever enjoyed by 
man, and break asunder the family 

ties of conjugal affection and love, in 
order to be made partakers of our 
hospitality? Boast not, O proud 
America, of the liberality of thy in- 
stitutions, when such illiberal laws 
as these curse thy soil ! After having 
been subjected to the loss of his fami- 
ly, well might the honest patriarchal 
orientalist exclaim, " Give me my 
wives and my children, and let Ameri- 
ca keep her proffered liberty for others, 
whose mines are already trammelled 
under the whims and superstitions of 
Papist and Protestant religions ! 
Give me my wives and my children, 
and I will return to my native coun- 
try, where the sacred rights of the 
domestic circle are not invaded and 
torn assunder by legislative enact- 
ments ! Give me my wives and my 
children, for without them the sound 
of liberty has lost its sweetness in 
my ear ! Give me my wives and my 
children, and I am willing to endure 
the hardships of the Old World, in 
order to escape from the restrictive, 
superstitious, oppressive laws of the 
New ! " These would be the feel- 
ings of millions of the inhabitants of 
the Old World, should they emigrate 
to our country and have their families 
broken up, and they imprisoned for 
polygamy by our unconstitutional 
State laws. Why will not American 
citizens, then, rise up with one ac- 
cord and repeal those illiberal op- 
pressive laws, and let the liberties 
bequeathed to us by the choice blood 
of our illustrious ancestors be enjoyed 
to their fullest extent ? Why will not 
America welcome the oppressed, 
downtrodden sons of the Old World 
to enjoy the luxuries of our soil, and 
the great privileges of our sacred 
Constitution, without tearing from 
their embrace that which is dearer 
than life, the moment that they set 
foot upon our shores ? 

(To be continued.) 


The Pre-existence of Man 97 

Celestial Marriage ." 105 


Edited and Published bt Onsow Pratt, 

at $1 per annum, invariably in advance. 

All ye inhabitants of the world, and dwellers on the earth, See Ye, when He 
lifteth up an Ensign on the Mountains.— Isaiah xvm, 3. 

Vol. I. 

AUGUST, 1853. 

No. 8. 


( Continued.) 

88, Besides the laws, given to gov- 
ern each individual particle in its or- 
ganized capacity, there are other laws, 
given to govern the whole body. These 
again are of a still higher order ; for 
these laws which regulate the different 
parts of the organization for the general 
good of the union, are altogether insuf- 
ficient to govern the body as a whole. 
For instance, by the laws regulating 
each particle, the whole system becomes 
angry at the same time, if a cause exist, 
•exciting that passion ; but this law is 
insufficient to control the passion when 
it is excited. Another law is required 
to regulate the action of the whole 
system while under the passion. Un- 
der the first law no one particle has a 
right to get angry while the others are 
pleased ; they are bound by law to all 
get angry at once, or to all be pleased 
at once, that there may be a perfect 
agreement in their feelings. Under 
the second or higher law, the whole 
body of particles are required to gov- 
ern the passions excited, in a certain 
manner, in accordance with the prin- 
ciples of justice and mercy that exist 
in the bosom of the one who gave the 
law. The spiritual body in its infancy 
is entirely ignorant, as a whole, of the 
nature of justice and mercy, good and 
evil, and such like qualities ; but laws 
of justice and mercy, of good and evil, 
being given, the whole body learns to 

control itself according to those laws. 
A violation of any of thes% laws, im- 
mediately brings unhappiness — that is, 
the being is chastized, according to the 
nature of the offence, and the penalties 
annexed to the law; in this manner 
the system learns, by the things which 
it suffers, to obey this higher law Which 
is very different from any of the pre- 
ceding laws under which the particles 
have been educated. The nature of 
justice and mercy, good and evil, are 
thus actually learned by experience. 
Obedience to the laws of justice, and 
suffering the penalties of disobedience, 
impart, in the course of time, a sense 
of justice to the particles in their or- 
ganized capacity : so likewise obedi- 
ence to the laws of mercy, and the 
chastisements, resulting from the in- 
fringements of those laws, soon inform 
the organized particles, concerning the 
nature of mercy. In like manner, a 
sense of good and evil, and of all other 
like qualities, is obtained from the en- 
joyments resulting from obedience, and 
the miseries inflicted for disobedience, 
to the laws given to govern all those 
qualities and passions. All these qual- 
ities, therefore, are gained by experience. 
The laws, being given and adhered to, 
discipline and instruct the infant or 
youthful spirit in the knowledge of 
things, which previously it was entirely 
ignorant of. 



89. As all the infant spirits are in- 
structed under the same laws, they all 
acquire the same sense of justice, mer- 
cy, good, and evil. It is for this cause, 
that two or more spirits do not form 
different ideas of the nature of good 
and evil ; so far as they have been pro- 
perly educated and taught in the same 
law, one will not call good, evil ; or 
evil, good ; and another have a differ- 
ent idea of the same principles. Of 
course, there will he spirits, possessing 
different degrees of intelligence, depend- 
ing on the obedience which they have 
rendered to the various systems of laws 
under which they have acted, during 
the past ages of eternity, and also de- 
pending upon the length of time in 
which they have been educated and 
taught in their spiritual organization. 
But so far as they have acquired know- 
ledge, it has been through the medium 
of the same laws ; consequently the 
same degree of knowledge in one, can- 
not differ in its nature from the same 
degree of knowledge in another. 

90. If one class of spirits were edu- 
cated under a system of laws which re- 
warded them for doing that which we call 
evil, and punished them for that which 
we call good : while another class were 
educated by laws of an opposite nature. 
These two classes of spirits, when 
brought together, would have entirely 
opposite ideas concerning good and 
evil. The fact that the spirits have, so 
far as their knowledge extends, the same 
ideas concerning the nature of justice and 
mercy, good and evil, virtue and vice — 
shows most clearly a cause for this 
sameness ; now that which is preceded 
by a cause cannot be eternal ; hence, 
there must have been a time, when this 
sameness of knowledge was acquired 
by the particles constituting each 
spiritual body. The capacities for per- 
ceiving this knowledge are eternal ; but 
the exercise of these eternal capacities 
in acquiring a knowledge of the laws 
of sfood and evil had a beginning". We 
cannot conceive ot millions of beings, 
having the same idea of the nature of 
good and evil, without introducing a 
cause to account for this sameness and 
likeness ; and a cause always implies 
a beginniiiff to the effects which follow. 

But if millions of beings eternally pos- 
sessed the same idea of the nature of 
good and evil, all causes for this same- 
ness of idea would be excluded : they 
would possess this sameness by chance : 
if it were eternal, there would be no 
reason why even two beings should 
have the same views concerning any- 
thing: but when numberless millions 
of beings are perceived to have the 
same ideas in regard to the nature of 
different acts, calling one species of acts 
good, and another evil, it demonstrates, 
in the most incontrovertible manner, 
that these beings did not possess these 
ideas eternally, hut that they acquired 
them from one common cause, which 
instructed and enlarged the eternal 
capacities in the same school of laws, 
that the same ideas, the same view's, 
and the same knowledge, might per- 
vade the whole, so far as they are in- 
structed. This sameness of ideas will 
enable them to act in unison, not only 
for their own individual benefit, but for 
the benefit of the whole community or 
family of spirits with whom each is 

91. While we are obliged to admit 
the eternity of the substance and its ; 
capacities, on the other hand, we are 
compelled to admit a beginning to the 
organizations of- the particles of this 
substance; there must also have been 
a time when the eternal capacities be- 
gan to know good and evil, justice and 
mercy, love and hatred; for the same- 
ness of these qualities, existing in the 
minds of all mankind shows that they 
must be derived qualities and therefore 
that they could not have possessed 
them eternally. All must at once see, 
that the moment a quality or thing is 
admitted to be eternal, all causes for 
the nature, or peculiarity, or sameness 
of the quality, and all causes for the- 
particular magnitude or form of the 
thing or being, are totally excluded. 
In regard to that Which is eternal, we 
would have no right to ask the ques- 
tions, Why it is so ? Why it possesses- 
such a quality ? Why it has a certain 
magnitude ? Why it exists in a certain 
form ? All such questions imply a 
cause, and, therefore, a beginning. If 
we were to admit that water was eter- 



nal, then it would be entirely incon- 
sistent to ask the question, Why one 
drop of pure water possessed precisely 
the same qualities of another? If both 
drops were eternal there would, in 
reality, be no cause for one being of the 
same nature as the other. As there 
would be no cause for any two drops, 
out of an infinite number, to be alike, 
Ave would have no reason to infer, prior 
to experience, that they would taste 
alike, or extinguish fire alike,, or that 
drops of the same size would weigh 
alike, or that they would quench thirst 
alike, or that they would manifest any 
other qualities alike. If, on the ex- 
amination of the drops, we found them 
to possess qualities alike, we would 
naturally inquire, How came they to 
be alike ? The natural answer would 
be, They were designed to be alike for 
purposes beneficial to the universe. 
But if they were designed to be alike, 
there must have been a period before 
that design and before they were alike, 
and consequently their present qualities 
are not eternal, but acquired or derived 
from some anterior qualities. So it is 
in relation to the qualities of the hu- 
man mind. The very fact that all 
human minds look upon certain acts 
to be good, and certain others to be 
evil, shows that the qualities of the 
mind are in many respects precisely 
alike. If they were eternal there would 
be no cause for any tAto, out of all 
mankind, to have any qualities alike : 
and no one would be able to infer, 
prior to experience, that any of the 
rest of mankind possessed qualities at 
all resembling his own. If the quali- 
ties were eternal, he could not with 
propriety ask the question, Why a 
man possessed superior qualities to a 
brute ? Or, Why the constitution of 
human minds resembled each other? 
But man finds by experience that there 
is a resemblance or similarity in the 
constitution of all human minds, and 
he naturally asks the question, What 
is the cause of this likeness ? The an- 
swer naturally occurs to his own mind 
that, It was thus designed for the 
general good of man ; and consequently 
there must have been a time before the 
design took effect, when the constitu- 

tion of our minds Avere unlike, and, 
therefore, that the present qualities of 
our minds are not eternal, but are the 
results of the combinations of anterior 
qualities, which in their turn are ao;ain 
the results of the exercise of the eter- 
nal capacities. 

92. Thirdly. Having investigated 
the nature and origin of man's capa- 
cities, let us next inquire into the ex- 
tent of those capacities. It is almost uni- 
versally supposed that the capacities of 
man are finite — that is, limited in their 
nature, and that it is utterly impos- 
sible for man to acquire a fulness of all 
knowledge. But this is a false suppo- 
sition, without the least shadoAv of 
foundation. We shall proceed to prove 
that the capacities of man are not 
finite, but infinite. It may be A\ T ell for 
us to define the terms, finite and 
infinite before Ave proceed farther. 
These terms have quite a different 
sense Avhen used in relation to differ- 
ent things. When used in reference 
to space or duration, finite signifies 
space or time included Avithin limits ; 
Avhile infinite signifies boundless space 
or endless duration. When used in 
reference to numbers, the first means a 
limited number, and the last a num- 
ber unlimited or an endless series of 
numbers. When applied to knowledge, 
one means to knoAv only in part, Avhile 
the other is to knoAv in full. When 
used in reference to capacities, finite 
signifies a ' capacity that is stationarv 
or can only be expanded in a limited 
degree, Avhile infinite signifies a capa- 
city sufficiently great to grasp a ful- 
ness of all knowledge, after Avhich ex- 
pansion ceases for the Avant of nothing 
more to be learned. A being may 
have an infinite capacity, and still have 
only a finite knowledge. We know of 
no beings having only finite capacities. 
Angles, men, beasts, birds, fish, and 
insects, have finite knoAvledge, but Ave 
have no reason to suppose any of them 
to be limited in their capacities. For 
aught Ave know, each and all of them 
may have capacities capable of receiv- 
ing infinite knoAvledge. If Ave were to 
suppose that some of these beings are 
finite in their capacities, then there 
must be a certain limit of knoAvledge, 



beyond which they can never pass : 
for if they were capable of passing any 
assigned limits of knowledge, they 
would be capable of receiving a fulness 
of all knowledge which would be in- 

93. The constitution of our minds 
is such, that we cannot easily con- 
ceive of a being who is capacitated to 
perceive one truth, but unable to per- 
ceive another. It is true, there may be 
obstacles in the way by which this be- 
ing is prevented from acquiring a se- 
cond truth; but remove all obstacles 
and place the being in a favorable con- 
dition, the question is, Could it not 
perceive a second, a third, a fourth, or 
even any number of truths, as well as 
the first? We can see no possible 
hindrance to its advancement in know- 
ledge only by interposing obstacles in 
the way. If the capacity have an ex- 
istence, which it must have in order to 
perceive one truth, we cannot conceive 
how that it could possibly be limited, 
so as never, under any circumstances, 
to be able to perceive another. We 
do not see why a faculty that is capa- 
ble of discerning that two are more 
than one, cannot also discern that three 
are more than two. Some truths are 
more difficult to be perceived than 
others, but this is owing, not to the 
want of capacity, but to the obstacles 
which intervene between the capacity 
and the truth to be perceived. Let the 
intervening obstacles be removed, and 
the capacity that is able to perceive 
one truth could perceive all truth. 
Therefore, wherever a being exists that 
has any knowledge, however small the 
amount, that being has infinite capaci- 
ties, capable of perceiving all things 
past, present, and to come, just as soon 
as the intervening barriers are removed. 
We are aware that this idea is in op- 
position to the views of almost all 
mankind: they have been taught that 
the capacities, as well as the knowledge 
of all beings, but God, were finite; 
and from these false premises they have 
drawn the conclusion that no beings 
could ever attain to all the fulness of 
the knowledge of God. If the premi- 
ses were granted, the conclusions would 
be just: but the premises are without 

foundation, and are evidently false. 
The capacities of man are not only 
eternal, but infinite, and he is capable 
of receiving infinite knowledge. And 
without infinite knowledge his capaci- 
ties never will be satisfied. 

94. It is frequently said by philoso- 
phers, that knowledge which is finite 
can never be increased so as to become 
infinite ; but this is in direct opposition 
to fact. Our Saviour, when He came 
into the world, possessed only finite 
knowledge ; hence He is represented as 
increasing in wisdom and stature. To 
increase in wisdom evidently proves 
that He was not at that time in the 
possession of all w T isdom. His wisdom 
and knowledge were finite. But He 
afterwards attained a fulness, and as 
Paul says, "In whom (Christ) are hid 
all the treasures of wisdom and know- 
ledge." And again, "In him dwelleth 
all the fulness of the Godhead bodily." 
(Col. 2 : 3, 9.) " It pleased the Father 
that in him should all fulness dwell." 
(Col. 1: 19.) John the Baptist bore 
record that he beheld his glory, and 
that he was "full of grace and truth." 
(John 1 : 14.) At the time his Father 
gave him the Holy Spirit, he, no doubt, 
received a fulness : for John soon after 
speaks thus of him : " God giveth not 
the Spirit by measure unto him. The 
Father loveth the Son, and hath given 
all things into his hands." (John 
3 : 34, 35.) All the treasures of wis-' 
dom, knowledge, and truth, were hid 
in him ; he Avas full of them : the ful- 
ness of the Spirit, the fulness of the 
Godhead, and the fulness of power, 
dwelt in him: all things were given 
into his hand. There was no wisdom, 
nor knowledge, nor power, nor domin- 
ions, that the Father possessed, but 
what Jesus possessed also. In fine, he 
was one in all the fulness of the attri- 
butes and perfections of the Father. It 
was for this reason that Jesus said, "I 
and my Father are one." (John 1 : 
30.) Here, then, we have an example 
of finite knowledge, wisdom, and pow- 
er, increasing until the same became 

95. As we have one example of 
finite knowledge being increased to in- 
finity, we have reason to believe that 



it may be the case in other instances. 
If the First Born or oldest brother has 
received a fulness, we see no impro- 
priety in believing that the younger 
brethren may also receive the same 
fulness. Paul prayed that the Saints 
u might be filled with all the fulness of 
God;'— (Eph. 3: 19.) And Jesus 
prayed that they all might be made 
perfect in one, as he and the Father 
are one. — (John 17.) When these 
prayers are answered, they will know 
as much as the Father and Son know. 
They will be in the Father and Son, 
and the Father and Son will be in 
them, and the Father and Son and all 
the Saints will be made perfect in one. 
Hence John says, "Beloved, now are 
we the sons of God, and it doth not 
yet appear what we shall be; but we 
know that, when he shall appear, we 
shall be like him."— (1 John 3: 2.) 
Not only like him in body, but also in 
mind. For then he " shall change our 
vile body, that it may be fashioned 
like unto his glorious body." (Phillip- 
pians 3 : 21.) Then Ave shall be per- 
fect as our Father in Heaven is per- 
fect— (Math. 5: 48:) then shall we 
be pure as He is pure, and holy as He 
is holy : then shall we know as we are 
known, and see as w y e are seen : then 
shall we be heirs of God, and joint 
heirs with Christ in the inheritance of 
all things : then shall knowledge in 
part be done away, and we shall know 
in full : then there will be no knowl- 
edge, or truth, or wisdom in the heights 
above or in the depths beneath, or in 
the Heavens, or in the Heaven of 
Heavens, or in the immensity of space, 
or in the eternal ages of duration, but 
what we shall comprehend and know ; 
then there will be no Being or Beings 
in existence that will know one parti- 
cle more than what we know : then 
our knowledge, and wisdom, and 
power, will be infinite ; and cannot, 
from thenceforth, be increased or ex- 
panded in the least degree : then we 
shall be Gods, because all the fulness 
of God will dwell within us. 

96. It has been most generally be- 
lieved that the Saints will progress in 
knowledge to all eternity : But when 
they become one with the Father and 

Son, and receive a fulness of their glory, 
that will be the end of all progression 
in knowledge, because there will be 
nothing more to be learned. The 
Father and the Son do not progress in 
knowledge and wisdom, because they 
already know all things past, present, 
and to come. All that become like 
the Father and Son will know as much 
as they do, and consequently will learn 
no more. The Father and Son, and 
all who are like them and one with 
them, already know as much as any 
Beings in existence know, or ever can 

9 7 . In the twenty-second paragraph of 
this article we showed that there could 
not possibly be but one God, so far as 
the attributes are concerned, but so far 
as it regards persons, that there were 
an immense number of Gods. Now 
we wish to be distinctly understood 
that each of these personal Gods has 
equal knowledge with all the rest ; 
there are none among them that are 
in advance of the others in knowledge ; 
though some may have been Gods as 
many millions of years, as there are 
particles of dust in all the universe, 
yet there is not one truth that such 
are in possession of but what every 
other God knows. They are all equal 
in knowledge, and in wisdom, and in 
the possession of all truth. None of 
these Gods are progressing in knowl- 
edge : neither can they progress in the 
acquirement of any truth. 

98. Some have gone so far as to say 
that all the Gods were progressing in 
truth, and would continue to progress 
to all eternity, and that some were far 
in advance of others : but let us exam- 
ine, for a moment, the absurdity of 
such a conjecture. If all the Gods 
will be eternally progressing, then it 
follows, that there must be a boundless 
infinity of knowledge that no God ever 
has attained to, or ever can attain to, 
throughout infinite ages to come : this 
boundless infinity of knowledge would 
be entirely out of the reach and control 
of all the Gods; therefore it would 
either not be governed at all, or else 
be governed by something that was in- 
finitely Superior to all the Gods — a 
something that had all knowledge, an d 



consequently that could not acquire 
more. Have we any right to say that 
there is a boundless ocean of materials, 
acting under such Superior laws that 
none of the Gods to all ages of eter- 
nity can be able to understand them ? 
We should like to know what Law 
Giver gave such superior laws ? If it 
be said that the laws were never given, 
but that the materials themselves eter- 
nally acted according to them. This 
would not in the least obviate the dif- 
ficulty; for then there would be a 
boundless ocean of materials, possess- 
ing a knowledge of laws so infinitely 
superior to the knowledge of all the 
Gods, that none of them, by progress- 
ing for eternal ages, could ever reach 
it. This is the great absurdity, result- 
ing from the vague conjecture that 
there will be an endless progression in 
knowledge among all the Gods. Such 
a conjecture is not only extremely ab- 
surd, but it is in direct opposition to 
what is revealed. 

99. We shall now show from the 
revelations given through Joseph, the 
Seer, that Gcd and his son, Jesus 
Christ, are in possession of all knowl- 
edge, and that there is no more truth 
for them to learn, and show also that 
the Saints will attain to the same ful- 
ness and know as much as they know. 
First, we will give Enoch's testimony 
concerning God, the Father: "And it 
came to pass that the God of Heaven 
looked upon the residue of the people, 
and He wept ; and Enoch bore record 
of it, saying, how is it the Heavens weep, 
and shed forth their tears as rain upon 
the mountains ? And Enoch said unto 
the Lord, how is it that thou canst 
weep, seeing thou art holy, and from 
all eternity to all eternity ? and were it 
possible that man could number the 
particles of the earth, and millions of 
earths like this, it would not be a be- 
ginning to the number of thy creations ; 
and thy curtains are stretched out still ; 
and yet thou art there and thy bosom 
is there; and also thou art just; thou 
art merciful and kind forever; thou 
hast taken Zion to thine own bosom, 
from all thy creations, from all eternity 
to all eternity, and nought but peace, 
justice, and truth, is the habitation of 

thy throne ; and mercy shall go before 
thy face and have no end : how is it 
that thou canst weep?" Connected 
with the reply, the Almighty said to 
Enoch, "Behold I am God; Man of 
Holiness is my name ; Man of Counsel 
is my name ; and Endless and Eternal 
is my name also. Wherefore, I can 
stretch forth mine hands and hold all 
the creations which I have made ; and 
mine eye can pierce them also." (See 
Joseph Smith's inspired translation 
of the Book of Genesis, published in 
"The Pearl of Great Price.") The 
Being whom Enoch here addressed, and 
who conversed with him, is represented 
in the same connection as the Father 
of Christ. This Being is declared to 
be "from all eternity," and the creations 
that He had made were so immensely 
numerous, that the particles of dust in 
a million of earths like this, "would 
not be a BEGINNING to the number." 
This shows that His creations are end- 
less, or in other words infinite in num- 
ber. Now a finite number cannot, in 
one sense, be a beginning to an infinite 
number. The vast number of particles 
contained in millions of worlds, is still 
only a finite number, and is there- 
fore limited; but an endless series of 
worlds is not limited, and therefore can 
have no beginning; and no finite num- 
ber, however great, can be the begin- 
ning of something that has no begin- 
ning. This endless number of worlds 
are ail held and controlled by the 
power of God, the Father of Christ. 
And to show that He has a full 
knowledge of them all, He exclaims, 
"Aline eye can pierce them also." The 
perceptive powers of His vision must 
be infinite or he could not look upon 
an infinite number of creations. It 
shows still further that His " ej~e can 
pierce them " all at the same instant ; 
for if He were obliged to withdraw 
His vision from one in order to look 
upon another, He never could have 
time to behold them all. If He were 
to observe each only for the short pe- 
riod of one second, He could not be- 
hold even a beginning of the endless 
number in as many millions of ages, as 
there are particles of dust in the visi- 
ble universe; but as His "eye can 



pierce them" all, lie must necessarily 
have the power of beholding them all at 
the same instant. Moreover, He is 
present with them all, for Enoch, in 
speaking to the Lord in regard to the 
immensity of the numbers of His crea- 
tions, exclaims " Thou art there, and 
thy bosom is there.''' Being present in 
■all, beholding them all, and governing 
them all, He must necessarily have a 
knowledge of them all. And as the 
number of worlds are infinite, His 
knowledge must be infinite, and, there- 
fore, He knows all things, and can 
know no more. This agrees with what 
this same Being said to Moses. 

"And God spake unto Moses, saying, 
Behold, I am the Lord God Almighty, 
aud Endless is my name, for I am 
without beginning of days or end of 
years ; and is not this Endless ? And, 
behold, thou art my son, wherefore 
look, and I will show thee the work- 
manship of mine hands, but not all, for 
my works are without end, and also my 
words, for they never cease; wherefore 
no man can behold all my works, ex- 
cept he behold all my glory ; and no 
man can behold all my glory, and af- 
terwards remain in the flesh. And I 
have a work for thee, Moses, my son ; 
and thou art in the similitude of mine 
Only Begotten; and mine Only Begot- 
ten is and shall be the Saviour, for he 
is full of grace and truth; but there is 
no God besides me, and all things are 
present with vie, for I knoie them all? 
(See "Pearl of Great Price.") Here 
the Father of Christ declares that His 
■"works are without end," that "all 
things are present" with Him, and 
that He knows them all. 

The same idea is conveyed in another 
revelation, as follows: "Judgment go- 
•eth before the face of nim who sitteth 
upon the throne, and governeth and 
executeth all things ; He comprehendeth 
all things, and all things are before 
Him, and all things are round about 
Him; and He is above all things, and 
in all things, and is through all things, 
and is round about all things; and all 
things are by Him, and of Him, even 
God, forever and ever." (Doctrine and 
Covenants, sec. 7, par. 10.) As "He 
eomprehendeth all things," His knowl- 

edge must be infinite; therefore, the 
vague conjecture that God, the Father, 
can progress eternally in knowledge, is, 
as we have shown, not only absurd, but 
directly opposed to the revelations 
which He has given. 

100. We shall next prove by the 
new revelations that the Only Begot- 
ten Son is in possession of equal know- 
ledge with the Father. "And I, John, 
saw that He (Christ) received not of 
the fulness at the first, but received 
grace for grace ; and He received not 
of the fulness at first, but continued 
from grace to grace, until He received 
a fulness, and thus He was called the 
Son of God, because He received not 
of the fulness at first." (Doc. and Cov., 
Sec. 83 : Par. 2.) What was this ful- 
ness here mentioned \ Jesus answers 
this question, " I am the Spirit of truth, 
and John bore record of me, saying, 
He received a fulness of truth, yea even 
of ALL truths But what is truth? 
" Truth is the knowledge of things 
as they are, and as they were, and 
as they arc to come." (Par. 4.) John 
was not satisfied with telling us that 
Jesus received a fulness of truth, but 
repeats the idea, "yea, even of all 
truth," or in other words, He received 
a fulness of the knowledge of all " things 
as they are, and as they were, and as 
they are to come." No power of lan- 
guage could be able to express the idea 
in clearer or more forcible terms. 
And now we ask, is there any other 
truth or knowledge in existence that 
Jesus could learn ? We fearlessly an- 
swer, No. A fulness of all truth em- 
braces, first, a knowledge of all " things 
as they are " in their present condition, 
or in other words, a knowledge of all 
the worlds that now exist throughout 
the boundless immensity of space, and 
of all the materials of nature, whether 
organized or unorganized, and of all 
their relations, and dependencies, and 
laws, and operations, whether animate 
or inanimate, intelligent or unintelli- 
gent; it embraces a knowledge of 
every thought and desire, of every feel- 
ing and emotion, that exists among all 
the countless swarms of living beings 
in all worlds ; it grasps within its infi- 
nite capacity the present state of every 



individual particle, its properties and 
qualities in all planets and suns, and 
systems, and universes in the boundless 
heights and depths of infinity itself. 
But this is not all ; it takes in the past 
as well as the present ; a fulness of all 
truth, embraces an endless duration 
that is past — a boundless ocean of 
space — an infinity of materials — the 
eternal and unceasing operations of 
each particle — a knowledge of the 
exact condition of the universe as a 
whole, and in all its parts in every suc- 
cessive instant from the present back 
through endless ages without begin- 
ning. But we must not stop here ; 
the fulness of all truth embraces a 
knowledge of all things to come ; of all 
worlds that shall be organized, redeem- 
ed, and glorified; of all the eternal 
laws, operations, and changes of every 
particle of substance in existence in 
every successive moment throughout 
eternal ages that will have no end. 
This, in connection with the present 
and the past, is what constitutes " all 
truth' 1 '' — this is, the infinite knowledge 
dwelling in Christ; and this is what 
He received when a fulness was given 
unto Him. John informs us of the 
period when this fulness was granted. 
"And I, John, bare record, and lo ! the 
Heavens were opened, and the Holy 
Ghost descended upon Him in the form 
of a dove, and sat upon Him, and there 
came a voice out of Heaven, saying, 
this is my beloved Son. And I, John, 
bare record that He received a fulness 
of the glory of the Father ; and He re- 
ceived all power, both in Heaven and 
on earth, and the glory of the Father 
was with Him, for He dwelt in Him." 
(Par. 2.) It is this fulness of truth 
that is God, and that is personified and 
called by the different names which 
the Lord has appropriated to Himself: 
it is this fulness of truth that consti- 
tutes the one only true and living God, 
and besides Him there is no God. He 
dwells in countless myriads of temples, 
and is in all worlds at the same instant. 
He is in all, and over all, and through 
all things, and the power by which 
they are governed. He is in the per- 
sonage of the Father in all of his ful- 
ness, even the Spirit of truth. God is 

Truth, and Truth is God, and the ma- 
terial universe is His tabernacle ; men 
are designed to be his tabernacles 
or temples, if they will receive Him. 
Jesus says, " I am in the Father, and 
the Father in me, and the Father and 
I are one : the Father, because He gave 
me of His fulness." (Par. 1.) Jesus 
was called the Son "because he re- 
ceived not of the fulness at the first ;" 
and he was called the Father because 
he afterwards did receive it. Thus the 
name of Father is given to the Son 
not because of the tabernacle, but be- 
cause of the fulness of truth, which is 
the Father dwelling therein. 

101. We shall now proceed to show 
from new revelations that the Saints 
are to have equal knowledge with the 
Father and Son. We now only know 
in part ; so far as truth dwells in us, 
so far the Father and Son dwell with- 
in us. Hear what Jesus says : " Be- 
hold, ye are little children and ye can- 
not bear all things now ; ye must grow 
in grace and in the knowledge of the 
truth. Fear not, little children, for 
you are mine, and I have overcome 
the world, and you are of them that 
my Father hath given me ; and none 
of them that my Father hath given 
me shall be lost : and the Father and 
I are one : I am in the Father and the 
Father in me ; and inasmuch as ye 
have received me, ye are in me and I 
in you. Wherefore I am in your 
midst, and I am the good Shepherd,, 
and the Stone of Israel. He that 
buildeth upon this rock shall never 
fall, and the day cometh that you shall 
hear my voice, and see me, and know 
that I am." (Doc. and Cov., Sec. 1 1 : 
Par. 8.) We are in this revelation 
represented as only little children, not 
able, as yet, to bear all things, but are 
commanded to grow in grace and in 
truth ; and are told that inasmuch as 
we had received Him we were in Him, 
and He in us. As the Father and Son 
are called Truth, inasmuch as we 
receive truth, they dwell within us. 
Where only a small degree of light 
and truth dwells within us, there only 
a small portion of the Father and Son 
abide in us ; as we increase from grace 
to grace, and from truth to truth, so 



do we in like manner inherit greater, 
and still greater, portions of God, and 
when we receive a fulness of all truth, 
then all the fulness of God dwells in 
us, even the Father and Son. The ful- 
ness of all Truth in us will make us 
Gods, equal in all things with the Per- 
sonages of the Father and the Son ; 
and we could not he otherwise than 
equal, for He is the same God who 
dwells in us that dwells in them ; in- 
stead of dwelling in two tahernack's, 
under the names of the Father and 
Son, He will then dwell in the addi- 
tional tahernacles of the Saints. And 
wherever He dwells in fulness, there 
would necessarily he equality, in wis- 
dom, power, glory, and dominion. 

102. We will quote another extract 
in order to show how we are to attain 
this fulness. "And it shall come to 
pass, that if you are faithful, you shall 
receive the fulness of the record of 
John. 1 give unto you these sayings 
that you may understand and know 
how to worship, and know what you 
worship, that you may come unto the 
Father in my name, and in due time 
receive of His fulness, for if you keep 
my commandments you shall receive 
of His fulness, and be glorified in me 
as I am in the Father; therefore, I say 
unto you, you shall receive grace for 
grace." (Doc. and Cov., sec. 83 : par. 
3.) The fulness is to be obtained on 
condition of keeping His command- 
ments. That we are to receive a ful- 
ness in the same sense that He received 
it, is evident from the fact that when 
we obtain that blessing, Jesus says, 
that we should be glorified in Him as 
He was in the Father. In the next 
paragraph we have a still stronger evi- 
dence, Jesus says, "John bore record 
of me saying, He received a fulness of 
truth, yea, even of all truth, and no 
man receiveth a fulness unless he keep- 
eth His commandments. He that 
keepeth His commandments receiveth 
truth and light, until he is glorified in 
truth and knoweth all things." This 
is as plain as language can make it. 
When this promise is realized, the 

Saints will know all things past, pre- 
sent, and to come, and there will be no 
Being in existence that will be in ad- 
vance of them in knowledge and wis- 
dom. Again, Jesus says, " If your eye 
be single to my glory, your whole bodies 
shall be filled with light, and there 
shall be no darkness in you, and that 
body which is filled with light com- 
prehendeth all things." And still 
again, " The day shall come when you 
shall comprehend even God; being 
quickened in Him and by Him." (Doc. 
and Cov. 7 : 12, 18.) It is not neces- 
sary to multiply passages, for the reve- 
lations, both ancient and modern, are 
very full upon this point. Enough has 
been quoted to demonstrate that the 
light of the Saints will grow brighter 
and brighter until the perfect day at 
which time their light will be full and 
cannot from thenceforth be increased 
in brilliancy. How much more satis- 
factory it is to the mind to contem- 
plate millions on millions of glorified 
worlds, each peopled with myriads of 
Beings filled with all the fulness of God 
or Truth, than it is to suppose them all 
progressing in knowledge without a 
possibility of ever attaining to a fulness 
worlds without end. This perfection 
and equality in knowledge among the 
Gods of all ages and worlds, serve to 
produce a perfect oneness among them 
all. Having equal knowledge, they 
would of course have equal wisdom 
and equal power, and would act with 
the most perfect union, and harmony, 
and consert in all things. But what 
inextricable difficulties and confusion 
there would be, if they differed in 
knowledge and all of them were pro- 
gressing. The oneness, so necessary 
for the peace and good order of the 
Heavenly worlds, could not exist ; one 
for the want of the requisite knowledge 
would undo what another of superior 
knowledge had done: upon the pro- 
gressing principle, they never could be 
made perfect in one, worlds without 
eud. Thus we have abundantly proved 
that the capacities of man are not only 
eternal, but infinite. 

(To be continued.) 





The object of laws is to prohibit 
-every practice which is calculated to 
injure individuals or society. But in 
what respect are individuals or society 
injured by the practice of a plurality 
of wives ? We answer, in no respect 
whatever. The objector may say that 
such a practice is calculated in some 
instances to produce poverty and 
bring distress upon the family, and, 
therefore, should be considered crimi- 
nal, and prohibited by law. We reply, 
that there are many practices which 
bring poverty and distress, and yet 
those practices are perfectly lawful. 
For instance, the slave holder may re- 
duce himself to poverty, by accumu- 
lating slaves, and by a mismanagement 
of them. Would the Southern States 
consider this a crime ? Would they 
prohibit by law the purchase of slaves, 
because, in some instances it reduced 
the purchaser to poverty and brought 
distress upon himself and family ? And 
again ; a man may bring poverty and 
distress upon himself and family by 
unwisely employing mechanics, clerks, 
day laborers, (fee. Would any of the 
States or Territories consider this crimi- 
nal ? Would they enact laws to pro- 
hibit the hiring of mechanics and la- 
borers, because, in some instances, it 
reduces to poverty ? Another instance ; 
many persons by marrying one wife 
reduce themselves from a state of 
wealth to abject poverty, yet no State 
would, for such a reason, denounce the 
marriage of one wife as criminal and 
prohibit it by law. We might mul- 
tiply any amount of instances, where 
poverty and distress are brought upon 
families by the practice of things which 
are perfectly justifiable by the law. 
Because a plurality of wives may, in 
some instances, reduce a family to pov- 
erty, is no reason, therefore, why it 
should be prohibited by law, any more 
than thousands of other practices which 
may produce the same results. But 
in the most of cases, the plurality sys- 
tem would have a contrary tendency : 
instead of diminishino- the wealth of a 

family it would increase it. A large 
number, bound together by the strong 
ties of family affection, and taking 
hold of business in a united capacity, 
will be able, most frequently, to ac- 
complish more than the same number 
of individuals acting separately, and 
governed only by individual interest. 
A union of interest and action is ad- 
mitted by all to be more powerful in 
its results, than disunion. A numerous 
family of children are calculated to ac- 
cumulate wealth, or to accomplish any 
other object by their united energy, 
more than a small family. Hence, the 
Psalmist says, " Children are an heri- 
tage of the Lord." Happy is the man 
that hath his quiver full of them : 
they shall not be ashamed, but they 
shall speak with the enemies in the 
gate" (Ps. 127.) Instead of a large 
family being a disadvantage in point 
of wealth or strength, they are of great 
advantage. Therefore, so far as this 
cause has any bearing, it would be 
more just for the States to prohibit the 
one-wife system, than to prohibit the 
system of plurality. 

Sometimes objections are urged 
against the plurality system, by saying, 
that it takes away the rights of women, 
and, therefore, it should be prohibited 
by law. But what rights of women 
does it take away ? If several women 
voluntarily and from their own choice, 
and with the consent of their relatives, 
wish to unite their destinies with one 
man, what rights have been taken 
away ? what injuries have been sus- 
tained either by themselves or by so- 
ciety in general ? We answer, none at 
all. On the other hand, the rights of 
women are destroyed and taken from 
them in prohibiting them by law to 
have the man of their choice: they 
are compelled, by legislative enact- 
ments, to relinquish all hopes of mar- 
rying a man upon whom their affec- 
tions are placed, and obliged, if they 
marry at all, to go contrary to every 
feeling of their nature — to be united 
with one for whom they have no love. 



How many thousands of women there [ 
are who would rather remain single all 
their days, than to accept the otters of 
many profligate young men for whom 
they entertain no other feelings but 
those of disgust. Could these same 
women have their rights which natu- 
rally belong to them, but which our 
illiberal State governments have de- 
prived them of, they would unite their 
destinies with good men, and be infi- 
nitely more happy under the plurality 
system, than they would be to remain 
in a state of celibacy, or to be united 
with some wicked profligate. Give 
women their rights; let them marry 
the man of their choice. AYhere pure 
affection exists, there let them consu- 
mate that effection by freely uniting 
themselves in the sacred bonds of mat- 
rimony with the man whom they love, 
and who loves them sufficiently to 
make them the partners of his bosom 
for life. Any thing short of this is 
illiberal and destroys the rights of 

It is said that plurality destroys the 
rights of the first wife, and, therefore, 
should not be tolerated by law. This 
depends upon circumstances. If a man 
has been foolish enough to make a con- 
tract with a woman previous to their 
marriage, that he will never many 
another while she lives, then it would 
be taking away her rights to violate 
that contract without her consent. 
Such a man, under such a contract, 
should not be permitted by the laws 
of the States to break his agreement, 
for in so doing, he would take away 
the rights which he has guaranteed to 
her. But if a man marry a woman 
without binding himself by such aeon- 
tract, or if he marry her with an un- 
derstanding that he can marry others 
wdien he thinks proper so to do, then 
there are no rights of the first wife 
taken away, nor no contracts broken. 
The first wife, under these circumstan- 
ces, enjoys all the rights that she had 
any reason to expect. When she gave 
herself to her husband, it was not by 
compulsion ; she freely and volunta- 
rily consented to be his, with the full 
understanding that he might marry 
others, whenever he chose. A woman, 

under these circumstances is divested 
of no rights only what she has volun- 
tarily surrendered. She prefers rather 
to be united with such a man, though 
she may share but a measure of his 
attention, than to live a life of celibacy 
or be obliged to marry one whom she 
loves less. Therefore the objection 
against plurality upon this ground is 
wholly without foundation. 

Another objection is urged against 
plurality by pretending that it corrupts 
the morals of society, and, therefore, 
it is argued that it should be consider- 
ed a crime, and be prohibited by law. 
But Ave ask what morals of society 
does it corrupt? Morality is only 
another name for virtue, goodness, 
righteousness. Immorality is its op- 
posite — that is, vicious, evil, unrighte- 
ous. To be moral is to be innocent of 
crime : to be immoral is to be guilty 
of crime. It can neither be shown 
from reason nor the word of God that 
plurality is criminal, and hence it can- 
not be immoral, and therefore the mo- 
rals of society are not in the least en- 
dangered by its practice. On the con- 
trary, plurality is a great and powerful 
antidote against immorality. How 
many hundreds of thousands of women 
there are, who, in consequence of hav- 
ing no opportunities of marriage, yield 
themselves up to a life of profligacy, 
and become notoriously immoral and 
unvirtuous. If these same females had 
not been deprived of the rights which 
all should enjoy under our glorious 
Constitution, they might have united 
themselves to some virtuous good men, 
and been happy as their second or 
third wives, and thus been saved from 
the temptations and evils into which 
they have fallen. Look at the mis- 
ery and wretchedness of thousands 
of females in almost every city in 
America and Europe — inquire into the 
causes of their shameful and criminal 
course of life, and it will be found that 
in nine cases out of ten, they were 
driven to that state of degradation for 
the want of a protector — a husband in 
whom they could centre their affections, 
and on whom they could rely for a 
support. Would it not have been far 
better for these females to have been 



honorably connected in marriage, ac- 
cording to the plurality system, than 
to have plunged themselves into the 
vortext of irretreivable ruin? What 
an immense amount of immorality, and 
consequent suffering would have been 
prevented, had the State governments 
not been influenced by the corrupt 
traditions of Apostate Christianity in 
prohibiting plurality and denouncing 
it criminal ! But this order of things 
would not only prevent females from 
becoming public prostitutes, but would 
promote virtue among the males. Be- 
cause of the vast numbers of unvirtu- 
ous females with which the nations are 
cursed, many young men neglect mar- 
riage, and seek to gratify their sexual 
propensities by unlawful and sinful 
connections. If no public female pros- 
titutes existed, or if they rarely could 
be found, the natural consequences 
would be, that young men, instead of 
abandoning themselves to prostitution, 
would seek to unite themselves in honor- 
able marriage with the partners of their 
choice. Plurality, therefore, not only 
would be a preventative against female 
prostitution, but would diminish the 
causes or means of prostitution on the 
part of the males. Young men aban- 
don themselves to vice and immorality 
in proportion to the amount of temp- 
tation and evil influences with which 
they are surrounded. Diminish the 
causes and the effects are diminished 
also : and if the cause be destroyed the 
effect ceases. Let our State laws per- 
mit plurality, and it will seldom be the 
case that a female will yield to pros- 
titution, prefering lawful marriage to a 
life of degradation and suffering. The 
army of degraded females, receiving 
little or no accession to their numbers, 
would soon be diminished and eventu- 
ally destroyed by their own folly and 
wickedness, and thus, the causes of 
temptation having, in a great degree, 
ceased, young men would walk in a 
more healthy atmosphere, and not In- 
constantly allured, as they are now, 
from the paths of virtue. Plurality 
would also diminish greatly the temp- 
tations which beset the paths of mar- 
ried men, as well as those who are 
young ; they would no longer be under 

the temptation to keep a mistress se- 
cretly, and to break the marriage cove- 
nant, and thus sin against their wives 
and against God. How many thou- 
sands there are who practice this great 
abomination. And why do they do it ? 
Because they are compelled by our 
bigoted State laws to confine them- 
selves to one wife. Had they the lib- 
erty which four-fifths of the other na- 
tions have, and which the Bible and 
our National Constitution guarantee, 
they could marry a plurality of wives, 
and be compelled to support them and 
their children, instead of having their 
secret mistresses, and turning them 
away when they get tired of them. 
Which, think you, a woman would 
prefer ? Would she rather live in 
adultery with a man, subject, at any 
moment, to be turned away, penny] ess 
and unprotected, or to be lawfully 
united with him in honorable wedlock ? 
Would she not infinitely prefer the 
latter to the former ? If plurality ex- 
isted, it w r ould be very seldom that 
women would consent to be mistresses. 
Plurality, therefore, instead of injuring 
the morals of society, would have an 
effect directly the reverse ; it would 
greatly purify society from the immo- 
ralities which now exist. How long 
shall the State governments be cursed 
with such illiberal laws ! When will 
the people awake to a consciousness of 
their duties, and repeal those acts 
which have resulted in so much evil ! 
When will they learn to be freemen ac- 
cording to the spirit of the Constitution, 
and no longer fetter themselves with 
the chains of superstition, handed down 
from the dark ages of Popery ! Arise, 
Americans, arise ! break every yoke 
that tends to bondage ! Assume the 
dignified position of American citizens ! 
Maintain inviolate the choice liberties 
of your country — the liberties so dearly 
purchased by your illustrious ancestors ! 
let not the galling chains of priest- 
craft bind the nation's conscience ! let 
not the bigoted traditions and customs 
of Apostate religions influence your 
legislative departments ! let not the 
judgment and wisdom of your great 
statesmen be swayed from the impor- 
tant principles of liberty, so dear to 



every American heart ! let no laws be 
enacted, denouncing as crime, that 
which reason, morality, and the word 
of God, approve, as a virtue ! let no 
laws prohibit you from the enjoyments, 
arising- from domestic relations which 
are reasonable, moral, virtuous, pure, 
and good ! If your fathers have been 
in bondage to Romish superstitions, 
remember that you are free ! Yes, free 
from religious intolerance ! free from 
all nations under Heaven ! free to enjoy 
all blessings, unmolested, which God 
has ordained for man, unless you, your- 
selves, prefer laws tending to bondage, 
rather than liberty ! 

Another objection to plurality is 
made by pretending that it is calcula- 
ted to excite jealousies in families, and, 
therefore, it is argued to be criminal, 
and should be prohibited by law. If 
several women mutually agree to be 
the wives of the same man, and he 
treats them with impartiality, we see 
no cause existing for jealousy. Each 
receives all the attention which she ex- 
pected to receive, when she entered 
into the matrimonial contract. If 
jealousies should arise, they would be 
entirely of a different nature from those 
occasioned by unlawful steps taken by 
a husband. If a husband violate the 
laws of virtue by unlawful connections, 
the wife loses confidence in him ; aud 
when confidence is gone, peace and 
quietness are gone, and the foundation 
of happiness is destroyed in the family. 
Not, so, when jealousies arise between 
members of the same family. Each 
wife knows that the other wives are as 
much entitled to the attention of the 
husband as she, herself; she knows 
that such attentions are not criminal, 
therefore, she does not lose confidence 
in him ; though she may consider him 
partial, in some respects, yet she has 
the consolation to know that his at- 
tentions towards them are strictly vir- 
tuous. Confidence being retained, the 
elements of happiness are retained. 
Jealousies, arising from unvirtuous con- 
duct, are mingled with a consciousness 
of the guilt of the individual ; while 
those aiising from the other cause have 
no such distressing reflections ; the first 
is cruel as the grave, knawing, like the 

worm that never dies, at the very heart- 
strings of enjoyment and peace, while 
the latter is only a partial transitory 
evil which is speedily dissipated by the 
kindness and attention of the husband. 
Plurality, as we have already stated, 
is a great preventative to unvirtuous 
connections, and therefore is a remedy 
against the jealousies arising from such 
causes. And as for the other kind of 
jealousy, if it should be stigmatized by 
that name, it is of trivial importance ; 
like the jealousies which frequently 
arise between children, it is soon gone. 
This kind of jealousy is not the result 
of plurality, but a result of partiality 
or supposed partiality. If plurality 
should be prohibited on account of 
jealousies which may arise, monogamy 
or the one-wife system should be 
prohibited on account of the still 
greater jealousies which may arise 
for fear the husband may keep his 
secret mistresses, as many thousands 
do. These kind of jealousies work far 
greater evils in society, than what the 
other kind can possibly do. If the 
great object be to put a stop by law 
to the evils arising from jealousies, let 
laws be enacted, requiring man to have 
a plurality of wives, or else none at all; 
prohibit the one wife practice, and you 
will accomplish much more than you 
do by prohibiting plurality. But we 
say let no prohibitory laws be passed 
in regard to how many wives a man 
may, or may not have ; leave every 
man free in this respect, and in a very 
few years, you would see a great re- 
formation in the morals of the countrv; 
you would see not one-tenth part of 
the prostitution that is seen now ; you 
would see females fulfilling the noble 
purpose of their creation, instead of 
being abandoned prostitutes, houseless, 
homeless, and childless, going down to 
their graves in wretchedness and mis- 
ery, uncared for and unlamented. 

Another objection presented against 
plurality is, that it is contrary to the 
customs of American and European na- 
tions, and for this cause should be con- 
sidered criminal, and prohibited by 
legislative enactments. In reply to this 
objection, we say that there are many 
things which are entirely contrary to 



the general customs of the people, 
which are not criminal, and which 
would be a violation of the Consti- 
tution to prohibit. The Shakers be- 
lieve in dancing in their religious as- 
semblies on the Sabbath day; this 
practice is wholly derogatory to the 
customs of the nation. Would it be 
lawful and right to enact laws, pro- 
hibiting this practice of the Shakers, 
on the ground of its being contrary to 
custom ? Another class of individuals 
believe in the abominable practice of 
sprinkling infants, actually practicing 
this abomination in the name of the 
Lord. This is entirely contrary to the 
customs of the great majority of this 
nation. Must this class be prohibited 
from this practice, because it is con- 
trary to the custom of the nation? 
The Shakers, and some other commu- 
nities, have adopted the ancient prac- 
tice of having all their property as 
common stock: this is also entirely 
different from the general custom of 
the nation ; must it, for this reason, be 
prohibited by law ? The Roman Catho- 
lics practice many ceremonies and or- 
dinances which the great majority of 
the nation do not practice. Must their 
customs be denounced as criminal and 
be prohibited by law, because they are 
different from those of the nation? 
Each society in the United States have 
some practices which agree with the 
national customs, and some which are 
p3culiar to themselves. Would it ac- 
coid with the spirit of the Constitu- 
tion to compel each society to cease 
all of their peculiar practices, because 
they were not national customs ? The 
Church of the Latter-Day Saints prac- 
tice in many respects according to 
national customs, and in other respects 
thev have their peculiar customs, like 
all other societies. It matters not how 
much the peculiar customs of a so- 
ciety may differ from the national ones, 
providing that they are not immoral, 
or criminal, or calculated to injure so- 
ciety. The peculiar customs of plu- 
rality, practiced by some in Utah, in 
no wav interferes with the rights of 
anv one : it is in no way immoral ; it 
in " no wav injuries the parties them- 
selves, or any one else ; it is in no way 

unscriptural ; it is in no way conflicting 
with the Constitution ; it is in no way 
violating any of the laws of Utah, or 
any other laws to which the citizens of 
that Territory are ameniable. There- 
fore, there is no reason whatever for 
calling it a crime, or for passing legis- 
lative enactments against it. 

It is difficult for us to imagine, why 
State Governments ever considered it 
necessary to pass laws confining their 
citizens to one wife. We can see no 
causes or necessity whatever for such 
laws. They are laws founded wholly 
on custom. Because the European na- 
tions, from whom they originated, have 
been bound down under these illiberal 
institutions, and have had a yoke 
placed upon their necks by priestcraft, 
and by a union of the ecclesiastical 
with the civil powers, our fathers could 
not all at once free themselves from 
these traditionary superstitions. They 
must follow the customs of their fa- 
thers in some respect, however incon- 
sistant they may be. How true is the 
sentiment that a people who have been 
long in bondage, or under the influence 
of erroneous traditions, can only free 
themselves by degrees. We see this 
verified in the American nation : they 
have broken the yoke of tyranny and 
oppression, and have planted the germs 
of liberty upon their soil ; they call 
themselves free, but they are only free 
in part. Their Legislative departments 
are still tinctured with priestcraft, or 
with the illiberal sentiments imbibed 
by our fathers under the oppressive in- 
stitutions of the European powers. 
This is exemplified by their still fol- 
lowing those governments in the pro- 
hibition of plurality. The States can 
render no reason why they follow this 
erroneous tradition, only to say, " it 
was the custom of our fathers." Is it 
not time that legislators and statesmen 
should begin to inquire into the rea- 
son of their laws ? It is not sufficient 
to satisfy the advancing spirit of the 
ao-e, to tell us that certain laws are 
enacted, because they are sanctioned 
by the customs of the dark and tyranni- 
cal ages. It is not enough to merely 
say, we denounce an act as criminal, 
because the European nations denounce 



it. If the sons of American freedom 
are to be prohibited from certain prac- 
tices which they may consider perfectly 
innocent, they wish to be informed 
wherein those practices are criminal : 
they do not wish to be brought into 
bondage blind-folded. Neither do they 
wish to elect legislators to palm upon 
them the impositions of Popery, be- 
cause they are customary among other 
nations. We wish some of our wise 
statesmen, or some other competent 
persons, would take up the subject of 
plurality and show wherein it is im- 
moral, or unscriptural, or criminal. 
Upon this subject, the people want 
arguments, not denunciations; reason, 
not sophistry; evidence, not popular 
traditions or customs; they want a 
clear, lucid demonstration that the 
practice is evil. If there are no per- 
sons competent to the task, they will 
signify it, by continuing to follow the 
old custom of denunciation, or at least, 
by their silence. 

The States should not only permit 
plurality, but enact wise and judicious 
laws regulating the same. The hus- 
band should be compelled by law to 
provide for his different wives and chil- 
dren, the same as if he had but one. 
The law should make provisions for 
each of his wives and children upon 
his decease, to inherit a share of the 
property. The law should consider 
him bound for life to each of his wives 
the same as if he had married but one ; 
he should not be considered divorced 
from either, only through due course 
of law ; and adultery should be the 
only crime, as our Savour has said, for 
which a man should be justified in 
putting away either of his wives. If, 
instead of abolishing plurality, the 
States would regulate the same under 
good and wholesome laws, they would 
make it far better for the female por- 
tion of the community ; and thus in 
time would redeem the nation from the 
terrible evils of prostitution with which 
they are now cursed. We have in 

riage in relation to the divine govern- 
ment of Heaven, we say, as we have 
already expressed ourselves, that no 
man in this nation, nor any other, has 
a divine right to marry even one wife, 
much less a plurality, until he becomes 
righteous enough to bring up his chil- 
dren according to the law of Heaven; 
and to save himself and his children 
in the eternal worlds. There is a broad 
distinction to be made in relation to 
this thing, between the divine govern- 
ment and human governments ; and 
they should in no Avise be confounded 
in one. Church and State are with 
the American nation entirely distinct. 
By the laws of the church the wicked 
should have no right nor title to the 
divine institution of marriage ; by the 
laws of the State they should have the 
right of marrying as many wives as 
they please; it is a privilege which 
they have a right to claim, accoiding 
to the spirit and genius of the Con- 
stitution ; it is a violation of the prin- 
ciples of liberty, contained in that 
sacred document, to limit them to one, 
when two or more are just as honora- 
ble as one. It is true, God has noth- 
ing to do with their marriages while 
in a state of wickedness. \\ hether 
they have one wife or a dozen, it is all 
illegal so far as God is concerned. 
But to be consistent with the form cf 
government which the nation has 
adopted, there should be no restric- 
tions in regard to the number. 

There is an entire distinction in the 
Territory of Utah, as in all other Ter- 
ritories, between the civil government, 
and the various forms of church gov- 
ernments. The civil government cf 
Utah, has not seen proper to abridge 
the liberties of its citizens in regard to 
the number of wives that they may 
have. Therefore, the Presbyterians, 
the Baptists, the Methodists, the Lat- 
ter-Day Saints, and all other denomi- 
nations, or individuals, whether be- 
lievers in any creed or unbelievers, wl.o 
may feel disposed to settle in Utah, 

these arguments set forth what should J have, each and all of them, the liberty 
be tolerated in regard to plurality, so , of marrying as many wives as they 
far as the genius of our Government j think proper, and the civil government 
and our legislative enactments are con- will not interfere with them. But if 
cerned. But when we consider mar- 1 the Latter-Dav Saints, or any other 



denomination in that Territory, feel it 
their duty to limit the members of 
their respective churches to one wife, 
or to none at all, (like the Shakers,) 
under the penalty of the disfellowship 
of their church, they have the most 
perfect liberty there, as in all other 
territories, so to do. If any member 
of the Latter-Day ' Saints should not 
be permitted by his church to marry 
two wives, he could still, by rebelling 
against the rules of his church, go and 
marry two under the civil law ; and 
the Latter-Day Saint Church could do 
nothing with him, only to expel him 
from their fellowship. Any denomi- 
nation in any State or Territory have 
the most undoubted rights to prohibit 
marriage altogether so far as their 
church is concerned; but they have 
no right to interfere with the civil laws, 
regulating marriages. 

The denomination called the Latter- 
Day Saints in Utah have no more lib- 
erties or privileges granted to them by 
the civil power than any other denomi- 
nation who may choose to settle there. 
If they constitute the majority of the 
population they can elect such indi- 
viduals as they see proper to the legis- 
lative departments ; this is not oppres- 
sion, but is precisely according to the 
practice of all the other Territorial 
and State governments. The majority 
rules — the majority elects : this is the 
very essence of our national institu- 
tions. Utah is not an exception : she 
is governed, in all respects, by the civil 
power, and not by the ecclesiastical : 
the latter is confined wholly to the 
churches of the different religious so- 
cieties who have or may settle in the 
Territory, while the former regulates 
all by the civil laws. The Latter-Day 
Saints in the capacity of a church 
have no more voice in the government 
of Utah, than the Methodists or any 
other religious denomination. They, 

as well as all other societies, are obliged 
to submit to the civil powers. 

It is to be hoped that the legislative 
department in Utah will never be so 
trammelled by the customs of the 
other territories as to infringe upon the 
rights of the domestic relations, limit- 
ing and abridging them according to 
the erroneous superstitions handed 
down to our day by the nations of 
Apostate Christendom. It is further to 
be hoped, that they will carefully ex- 
amine the nature of all customs and 
practices which have been denounced 
criminal, and wisely and impartially 
distinguish between what is in re- 
ality criminal, and what is, because of 
custom, erroneously called so. Such 
are the kind of legislators that ought 
to be sought for in every State and 

We have, in the foregoing, answered 
all the objections against plurality, 
based on the supposition of its being 
criminal ; and have clearly shown that 
they are without foundation. We 
shall next proceed to show that plu- 
rality of wives is among the greatest 
blessings bestowed upon the righteous. 
It is evidently a great blessing to be 
entrusted with power and authority to 
rule and govern, according to the law 
of righteousness. God is the supreme 
Ruler of the universe. He rules all 
beings and things by laws, through 
which His wisdom and power are made 
manifest. He exercises supreme power 
and authority, because He has supreme 
wisdom and knowledge. It is His 
glory and happiness to govern all things. 
If He were deprived of the privilege of 
governing, He would be deprived of 
his glory. So it is with all His off- 
spring: they are happy and glorious 
in proportion to the amount of divine 
authority and power with which they 
are intrusted, providing that they ex- 
ercise the same in righteousness. 

{To be continued.) 


The Pre-existence of Man 113 

Celestial Marriage 122 


Edited and Published bt Onso* Pratt, 

at $1 per annum, invariably in advance. 



111 ye inhabitants of the world, and dwellers on the earth, See Ye, when He 
lifteth up an Ensign on the Mountains.— Isaiah win, 3. 

Vol. I. 


No. 9. 



103. An infinite quantity of self- 
moving intelligent matter, possessed of 
infinite capacities, and existing eter- 
nally, must have been engaged in an 
endless series of operations. It matters 
not how far we may, in the imagina- 
tion of our minds, go back into the in- 
finite depths of past duration, we are 
still obliged to admit, that every par- 
ticle of matter which now exists, existed 
then ; that it was then capable of self- 
motion ; that it was then capable of 
exercising the eternal capacities of its 
nature, and of progressing onward and 
upward, until it should be perfected in 
all the fulness of wisdom, knowledge, 
and truth. An endless series of ope- 
rations excludes a first operation. If 
it be assumed that there was a period 
when matter first began to act, then 
the succession of acts would be finite 
and not endless, and there would have 
been an endless duration, preceding 
that first act, during which, all things 
would have been in a quiescent state, 
or state of absolute rest. To suppose 
that all the spiritual matter of the uni- 
verse, which is now so powerful and 
active, has once been eternally at rest, 
would seem to be absurd in the high- 
est degree. Every thing now is in 
motion ; every thing is highly active : 
every thing is acting under some law, 
or guided by some motive or will. 
Such a thing as an inactive particle of 

matter is not known in the universe. 
If all substance once existed eternally 
without action, what prompted it to 
make the first effort ? How came the 
first particle to move itself? Why, 
after an endless past duration, should 
it all at once, conclude to move ? Why 
should intelligent thinking materials, 
capable of self-motion, have existed 
from all eternity without exercising their 
capacities ? No one, therefore, upon 
candid reflection, can suppose, for one 
moment, that there was a beginning 
to the operations or actions of sub- 
stance. There could not have been a 
first act or first operation. The suc- 
cession of acts and operations must 
have been endless. 

104. Having shown in the preced- 
ing paragraph, that there must have 
been an endless series of operations 
among the self-moving intelligent ma- 
terials of nature, let us next inquire 
into the nature of these operations. 
These operations may have been ex- 
tremely simple, or they may have been 
abstruse and intricate in their nature : 
they may have been the effect of each 
individual particle, acting at random 
under no particular system of laws, or 
they may have been the results of a 
combination of large masses of sub- 
stances acting under wise and judi- 
cious laws : they may have acted in a 
disorganized capacity, or they may 



have acted in the capacity of organ- 
ized worlds, and personages, and beings, 
something similar to what now exists. 
Simple operations at random without 
law, would exhibit but a small degree 
of intelligence ; while operations such 
as now exist, would show something 
that had infinite wisdom, knowledge, 
and power ; in other words, it would 
prove the existence of a God. If this 
endless series of operations has always 
been conducted with the same wisdom 
and power which now characterize the 
workings of the universe, then there 
must have always been a fulness of 
knowledge and truth exisiting some- 
where, either in organized or disorgan- 
ized substances. We cannot prove 
from the present appearances of nature 
that there has always been a God. 
The present exhibitions of nature only 
prove that there is now a God, and 
that there has been a God for many 
ages past, which is clearly proved by 
His works, many of which can be 
proved to be many thousand years old. 
But when we go back to ages still 
more remote in antiquity, nature does 
not inform us whether there was in 
those ages a God, having a fulness of 
knowledge, or not. We have been in- 
formed in preceding paragraphs, that 
men, through obedience, attain to the 
fulness of all knowledge and become 
Gods. Now there is a time before 
each man obtains this fulness which 
constitutes him a God. Personal Gods, 
then, have a beginning: they exist 
first as spirits, then as men clothed with 
mortal flesh, then as Gods clothed with 
immortal tabernacles. If one God can 
have a beginning, the question arises, 
May not all other Gods have had a 
beginning? The operations and ap- 
pearances of the universe only teach 
us that there has been a God for a few 
ages past; and if we had no other 
light, the question would very naturally 
occur, was there not a first God ? And 
if so, at what period of time did he 
attain to a fulness of truth and be- 
come God ? What was the condition 
of the universe before any of the sub- 
stances of nature attained this fulness? 
In the absence of revelation in regard 
to the past eternity of God, such ques- 

tions as the foregoing would unavoida- 
bly arise in the mind. 

105. If there ever were a period 
when none of the substances of nature, 
posessed a fulness of truth, then previ- 
ously to that period the universe would 
have been governed by laws inferior to 
those which now obtain. But it seems 
altogether unlikely that among an in- 
finite quantity of materials, possessing 
infinite capacities, there should be none 
which had perfected themselves in 
knowledge and truth, though they had 
had an endless duration in which to 
have accomplished it. It seems far 
more consistant to believe that infinite 
knowledge has from all eternity exist- 
ed somewhere, either in organized per- 
sonages or in disorganized materials. 

106. We shall now prove by reve- 
lation given through Joseph, the Seer, 
that there has been a God from all 
eternity ; or in other w r ords, that there 
is a God who never had a beginning. 
One revelation commences thus : 
"Hearken a,nd listen to the voice of 
Him who is from all Eternity to all 
eternity, the Great I AM, even Jesus 
Christ, the light and the life of the 
world." (Doc. and Gov. Sec. 59: Par.l.) 
Here then is positive proof that Jesus 
Christ is from all Eternity. We are 
aware that there are some who con- 
sider that the words " all Eternity " 
have reference to a definite limited 
period of time. Such suppose that 
there have been many eternities suc- 
ceeding each other : if this supposi- 
tion be correct, then the period express- 
ed by the words u from all Eternity " 
could not have been without begin- 
ning. But it is evident to our mind 
that the words were intended to con- 
vey the idea of an endless past dura- 
tion ; or in other words, a duration 
that had no beginning, when speaking 
in reference to the light and truth that 
dwelt in Him. That this is the true 
idea intended to be conveyed, is evident 
from other declarations of Christ ; one 
of which reads as follows : " Listen to 
the voice of Jesus Christ, your Re- 
deemer, the Great I AM, whose arm 
of mercy hath atoned for your sins." 
Among the things revealed in this 
revelation, Jesus says, " Unto myself 



my works have no end, NEITHER 
BE< I INNING." (Doc. and Cor., Sec. 
10 : Par. 1 and 8.) No language could 
more plainly prove that Jesus Christ 
had no beginning. His" works have 
no end, neither beginning." There 
never was a period when Christ began 
llis works : there never was a first work 
that He performed. A series that lias 
no beginning can have no first term. 
A past succession of works that is end- 
less necessarily excludes a first work. 
As there cotdd not be a first act, it 
shows most clearly that Jesus Christ 
must have existed during an endless 
succession of ages, and that there 
could not be a first age of His exist- 
ence. This past endless existence of 
Christ has reference to the fulness of 
Truth, and Light, and Knowledge 
which now dwell in His person. 
These attributes are personified and 
called God : these had no begin- 
ning, while His person did have a 
beginning in its organized capacity, 
being the "First Born .of every crea- 
ture." The attributes of Jesus Christ, 
or in other words, the fulness of Truth, 
existed for endless ages before His 
person was formed. Before the spirit- 
ual body or personage of Christ was 
born in the heavenly world, there 
were innumerable worlds in existence, 
each peopled with myriads of person- 
ages, and each were filled with all the 
fulness of Jesus Christ, or the fulness 
of Truth, which is called by various 
names, such as, God, the Great I AM, 
the Father, the Son, Jesus Christ, <fcc. 
All these names, as well as the per- 
sonal pronouns He, His, and Him, are 
applied to the FULNESS OF TRUTH, 
wherever it or He may dwell, whether 
in one tabernacle or in unnumbered 
millions. This Great God — the FUL- 
NESS OF TRUTH, can dwell in all 
worlds at the same instant — can be 
everywhere present — can be in all 
things, and round about all things, and 
through all things. He is in the per- 
sonage of the Father ; He is in the 
personage of the Son ; He will be in 
the personages of all His Saints when 
they receive of His fulness ; and in 
fine, He is the only living and true 
God, and besides Him there is no God : j 

He is the only God worshipped by the 
righteous of all worlds ; for He exists 
in all worlds, and dwells in all his ful- 
ness in countless millions of tabernacles. 
He has no beginning, neither have His 
works a beginning, but each of His 
organized tabernacles had a beginning: 
each personal spirit was organized out 
of the elements of spiritual matter. 

107. Having proved that Jesus 
Christ, or the Fulness of Truth, had no 
beginning, let us next inquire, AYhether 
there always have been personages in 
which this fulness dwelt I or whether 
it or He dwelt in the unorganized par- 
ticles of substance prior to there being 
any personages formed ? These are 
rather difficult questions to answer. It 
is quite probable, that it has been from 
all eternity about the same as at pre- 
sent ; that there has been an endless 
succession of substances, both organ- 
ized and unorganized, which have been 
exalted and glorified, and have received 
a fulness. It is altogether likely, 
that there has been an endless succes- 
sion of worlds, and an endless succes- 
sion of inhabitants who have peopled 
those worlds. If so, then there could 
not be a first world, nor a first person. 
Though each world, and each person 
would have a beginning, yet there would 
be no beginning to the grand chain of 
succession or genealogy. This may be 
exemplified, by conceiving the existence 
of endless straight lines in boundless 
space : conceive each of these lines to 
be divided or graduated into an end- 
less number of yards. All can at once 
see, that there would be a beginning 
to each of these yards, but there would 
be no beginning to the endless succes- 
sion. So, likewise, of endless dura- 
tion ; we can conceive of its being 
divided into an endless succession 
of minutes; each of these minutes 
would have a beginning, but there 
would be no beginning to the succes- 
sion. We have already learned from 
revelation that the works of Jesus Christ 
had no beginning. Now let us suppose 
that each successive work was the or- 
ganization of a world and the peopling 
of the same. All will at once admit 
that each world and the inhabitants 
thereof would have a beginning ; but 



His works, being without a beginning, 
there could not be a first world in this 
endless succession, nor a first Father in 
the endless genealogy. 

108. Looking at things through our 
imperfect minds, we have been accus- 
tomed to suppose that all things which 
are connected by a chain of causes and 
effects, must eventually terminate in a 
First Cause and in a First Effect : for 
instance, in tracing genealogies, we go 
back from the son to the father, then 
to the grandfather, then to the great 
grandfather, and thus we trace the 
lineage back from generation to gener- 
ation until we naturally look for a first 
father pertaining to the human race on 
this creation, so, likewise, when we trace 
the genealogy of our spirits. We were 
begotten by our Father in Heaven ; 
the person of our Father in Heaven was 
begotten on a previous heavenly world 
by His Father ; and again, He was be- 
gotten by a still more ancient Father ; 
and so on, from generation to genera- 
tion, from one heavenly world to an- 
other still more ancient, until our minds 
are wearied and lost in the multiplicity 
of generations and successive worlds, 
and as a last resort, we wonder in our 
minds, how far back the genealogy ex- 
tends, and how the first world was 
formed, and the first father was begot- 
ten. But why does man seek for a 
first, when revelation informs him that 
God's works are without beginning? 
Do you still seek for a first link where 
the chain is endless ? Can you con- 
ceive of a first year in endless duration ? 
Can you grasp within your comprehen- 
sion the first mile in an endless right 
line ? All these things you will readily 
acknowledge have no first : why, then, 
do you seek for a first personal Father 
in an endless genealogy? or for a, first 
effect in an endless succession of effects ? 

109. The Fulness of Truth, dwelling 
in an endless succession of past genera- 
tions, would produce an endless succes- 
sion of personal Gods, each possessing 
epual wisdom, power, and glory with 
all the rest. In worshipping any one 
of these Gods we worship the whole, 
and in worshipping the whole, we still 
worship but one God; for it is the 
same God who dwells in them all ; the 

personages are only His different dwell- 
ing places. After the resurrection, 
when the Fulness of Truth or God 
dwells in us, it can then be said of us, 
as is now said of Christ, that we are 
" from all eternity to all eternity ;" it 
can then be said of us, that our " works 
have no end, neither beginning;" it 
can then be said of us, that we are " in 
all things, and through all things, and 
round about all things ;" it can then 
be said of us, that the number of worlds 
which we have created are more numer- 
ous than the particles of dust in a mil- 
lion of earths like this ; yea, that this 
would not be a beginning to the num- 
ber of our creations ; it can be said of 
us, that we are there in all these in- 
finity of worlds, and that our bosom is 
there. How, inquires the astonished 
Saints, can all these things be ? How 
can we be from all eternity ? How 
can we be omnipresent ? How can our 
works be without beginning ? We re- 
ply, that this will be true in regard to 
the fulness of God that dwells within 
us, but not true in regard to our per- 
sons ; neither is it true in regard to 
any other persons. God is the light 
and the life of all things. Our life and 
our light are now only a part of God, 
but then, in that glorious day, they 
will be the whole of God, animating, 
and quickening, and glorifying a new 
tabernacle. Then w r e can say one to 
another, I am in you and you are in 
me, and we all are one, even one God, 
"from everlasting to everlasting." The 
Light and Intelligence and Truth which 
each Saint will then possess in fulness, 
was not created, neither, indeed, can be, 
but they were from all eternity; and they 
assisted in the formation of all worlds, 
and are present in all worlds, govern- 
ing and controlling the same. Do we 
realize that our very life and being is 
constituted and composed of eternal 
principles? that the beings which we 
call ourselves are only parts of one 
eternal whole? that the attributes of 
our nature are God's attributes in em- 
bryo, placed in new tabernacles where 
they are required to improve and per- 
fect themselves by cleaving unto the 
great fountain of which they are a 
part ? Every additional portion of 



light which they receive is an addi- 
tional portion of God ; when they are 
filled with light, they are filled with 
God — that is, God is in them in all of 
His fulness, and wherever God is, there 
is Almighty power, and Infinite wisdom 
and knowledge, and all things are sub- 
ject unto Him, and He possesses all 
things, and all dominions and worlds 
are His, for He made them all. It is 
for this reason that each of the Saints 
will inherit all tilings, and be equal 
not only in power and glory, but also 
in dominion. All things present, and 
all things to come, will be theirs. All 
things present, include all the infinity 
of worlds which have been created, re- 
deemed, and glorified from all eternity: 
all things to come include all the worlds 
which will be created, redeemed, and 
glorified to all eternity. Each one of 
the Saints who receive a fulness of God 
will be joint heirs with all the rest in 
this great common stock inheritance : 
each one possessing the whole. Con- 
sequently, they will be equal in domin- 
ion as well as equal in knowledge, 
power, and glory. This is so fully re- 
vealed in revelations, both ancient and 
modern, that we deem it unnecessary 
to multiply quotations. Indeed, Why 
should not the same God in one taber- 
nacle inherit just as much as He does 
in every other tabernacle ? If men are 
tabernacles, and God is the Being who 
dwells within them, then this One God 
in each tabernacle must of necessity- 
possess all things ; for He made them 

110. How very different in their 
nature is light and truth from substance. 
A substance can only be in one place 
at a time : while intelligence or truth 
can be in all worlds at the same instant. 
A substance cannot be divided, and a 
part be taken to some other place, with- 
out diminishing the original quantity 
from which it was taken : while differ- 
ent portions of light and truth may be 
imparted to other beings in other places 
without diminishing in the least the 
fountain from which they are derived. 
Substances, organized into different 
persons on separate worlds, become a 
plurality of substances or persons : 
while a truth may be imparted to each 

one of th'se personages, and still it is 
but one truth — a unity and not a plu- 
rality of truths. However great the 
number of truths which may be im- 
parted equally to an infinite number of 
personages, still the truths are not in- 
creased in number by their increased 
number of dwelling places. In all these 
characteristics truth and substance 
widely differ from each other. As God 
is Light and Truth, and Light and 
Truth is God, all the characteristics 
which belong to one, belong to the 
other also. An infinite number of 
tabernacles filled with Truth, contains 
no more than one filled with the same : 
so likewise an infinite number of tab- 
ernacles filled with God knows no 
more than one knows. Truth is one 
Truth though dwelling in millions, so 
likewise God is one God though dwell- 
ing in countless numbers of tabernacles. 
This is the reason why we are so re- 
peatedly told in both ancient and 
modern revelation, that there is but 
one God. And whenever a plurality 
of Gods is mentioned we may always 
know that the expression has reference 
only to the number of tabernacles 
where this one only true and living 
God dwells. 

111. We have dwelt upon this sub- 
ject rather longer than what we, at 
first, intended, because we consider it a 
principle which should be well under- 
stood by the Saints, not only for our 
own benefit, but that we may be able 
to teach others correctly; that when 
we are asked for a reason, why we be- 
lieve in a plurality of Gods, we may be 
able to set forth our views clearly and 
plainly in accordance with the revela- 
tions which God has given of Himself. 
It is for this purpose that we have 
dwelt so long upon the pre-existence of 
man in order that we may the more 
clearly understand, not only our heaven- 
ly and God-like origen, but the grand 
system of laws by which God origi- 
nates and prepares tabernacles for His 
own residence in which the fulness of 
His wisdom, power, and glory, are 
manifested. O how great, and how 
marvelous are the ways of God, and 
His plans which He has adopted for 
the salvation and glorification of His 



intelligent offspring ! Who can un- 
derstand these things without rejoic- 
ing by day and by night ! And who 
can understand the works of our God 
and the mysteries of His kingdom, un- 
less he is enlightened by the light of 
the Holy Spirit ! Well did the apos- 
tle Paul say, " the natural man know- 
eth not the things of God, because 
they are spiritually discerned ;" " but 
God hath revealed them unto us by 
His spirit ; for the Spirit searcheth all 
things, yea, even the deep things of 
God." Well did our Saviour say, that 
the Spirit of Truth should guide his 
disciples into all Truth — should take of 
the things of the Father and should 
show them unto his people — should 
show them things to come, and thus 
make them revelators and prophets. 

that mankind would consider upon 
these things ! that they would 
come unto God like men in days 
of old, and learn of Him now, as they 
did then ! O that they would reflect 
upon their heavenly origen, and what 
may be their future destiny, if they 
would only claim, through obedience 
and faith, the high privileges set before 
them ! O that they knew what be- 
longs to their peace and welfare both 
here and hereafter ! but they know 
not — they are like the beast that 
perisheth, for whom slaughter is pre- 
pared, and he knoweth it not : even so, 
it is with this generation ; they know 
nothing only what they know natu- 
rally ; they have denied the necessity 
of present revelation, therefore, all 
spiritual light and heavenly knowledge 
are withheld from them, and they will 
bring swift destruction upon them- 
selves and perish in their sins, and this 
causes my heart to be sorrowful ; and 

1 mourn over the hardness of their 
hearts and the blindness of their minds 
by day and by night ; and I labor and 
toil, and also my brethren, to recover 
them, but their hearts are fully set 
within them to do evil, and they must 
soon be ripened for the destructions 
decreed upon the nations in the latter 

112. We have in this article on pre- 
existence traced man back to his ori- 
gen in the heavenly world as an infant 

spirit ; we have shown that this spirit 
was begotten and born by celestial pa- 
rents long anterior to the formation of 
this creation. We have shown that the 
great family of spirits had a probation 
and trial before they came here — that 
a third part of them fell and were cast 
out of Heaven and were deprived of- 
fleshly bodies; while the remainder 
have come forth in their successive 
generations to people this globe : we 
have shown that, by keeping this their 
second estate, they will be perfected, 
glorified, and made Gods like unto their 
Father God by whom their spirits were 
begotten. The dealing of God to- 
wards his children from the time that 
they are first born in Heaven, through 
all their successive stages of existence, 
until they are redeemed, perfected, and 
made Gods, is a pattern after which all 
other worlds are dealt with. All Gods 
act upon the same great general prin- 
ciples ; and thus, the course of each God 
is one eternal round. There will, of 
course, be a variety in all His works, but 
there will be no great deviations from 
the genera] laws which He has ordained. 
The creation, fall, and redemption of 
all future worlds with their inhabitants 
will be conducted upon the same gen- 
eral plan ; so that when one is learned, 
the great fundamental principles of the 
science of world-making, world-govern- 
ing, and world-redemption, will be un- 

113. The Father of our spirits has 
only been doing that which His Pro- 
genitors did before Him. Each suc- 
ceeding generation of Gods follow the 
example of the preceding ones: each 
generation have their wives, who raise 
up from the fruit of their loins immortal 
spirits : when their families become nu- 
merous, they organize new worlds for 
them, after the former patterns set be- 
fore them ; they place their families 
upon the same who fall as the inhabi- 
tants of previous worlds have fallen ; 
they are redeemed after the pattern by 
which more ancient worlds have been 
redeemed. The inhabitants of each 
world have their own personal Father 
whose attributes they Avorship, and in 
so doing all worlds worship the same 
one God, dwelling in all of His fulness 



in the personages who are the Fathers 
of each. Thus will worlds and systems 
of worlds, and gorgeous universes, be 
multiplied in endless succession through 
the infinite depths of boundless space ; 
some telestial, some terrestrial, and 
some Celestial, differing in their glory, 
as the apparent splendor of the shining 
luminaries of Heaven differ. All these 

will swarm with an infinite number of 
living, moving, animated beings from 
the minutest animalcules that sport by 
millions in a single drop of water, up 
through every grade of existence to 
those Almighty, All wise, and Most Glo- 
rious Personages who exist in countless 
numbers, governing and controlling all 
things. EDITOR. 



God generally entrusts his servants ■ 
first with wives, and then with chil- 
dren, to see what kind of government 
they will exercise; if they are found 
faithful over those which are given to j 
them, lie generally grants thein more, 
in order that their posterity may be- 
come numerous, and that the dominions , 
of their government may be extended, j 

A man is better qualified to govern 
his own offspring than the offspring of. 
others; for he will be influenced to 
govern for their good through the par- 
ental ties of affection which fathers, 
naturally entertain for their children. 
The family or patriarchal government, ' 
therefore, was wisely instituted of God. . 
He is the Author of parental affection : 
He incorporated the principle in the 
bosom of man for the good of the off- . 
spring. The principle of parental gov- 
ernment, notwithstanding the natural . 
affections, needs to be under the direc- j 
tion and control of the law of God, and 
the influence of the Holy Spirit. As 
God is glorified by the accession of, 
numbers into His family, so are His 
servants glorified by additions to their j 
families. God, therefore, has wisely , 
ordained the plurality of wives, that 
the families of His faithful servants 
may be increased even as His own 
government and kingdoms are increas- 1 
ed. That which will enlarge the do- 
minions of the Almighty will glorify i 
Him ; and the same things that will 
glorify God will glorify man. In , 
Isaiah, it is said of Christ, that " of the j 
increase of His government there shall 

be no end ;" and tliat, as the " Prince 
of Peace," He should sit "upon the 
throne of David, and upon his king- 
dom, to order it, and to establish it 
with judgment and with justice from 
henceforth even forever." (Isa. 9 : 7.) 
As there will be no end to the increase 
of the numbers who will come under 
the government and dominion of Christ, 
so there will be no end to the increase 
of the governments, and dominions, 
and kingdoms of His servants ; for they 
will be made like Christ, and be one 
with Him, even as He and the Father 
are one. The prophet Isaiah, when he 
saw that Christ should be " cut off out 
of the land of the living," asks the 
question, " Who shall declare His r/en- 
e ration?'''' He then immediately in- 
forms us that Christ, himself, should 
be comforted, in His dying moments, 
by having a knowledge of his genera- 
tion unfolded to his vision. " When 
thou, shalt make His soul an offering 
for sin, He shall see His seed." (Isa. 
53.) Many have supposed that the 
seed of Christ or His generation, has 
reference to those who are born into 
His kingdom, exclusively. But we 
must recollect that the inhabitants des- 
tined for this earth are limited in num- 
bers ; and that, however numerous they 
may be, who become, on this earth, His 
adopted sons, yet there will evidently 
be an end, or a time when no more of 
mankind will receive the law of adop- 
tion ; but the increase of Christ's gov- 
ernment is to be without end, therefore, 
there must be a continual increase of 



His "seed" or " generation' 1 '' throughout 
eternal ages : this is what comforted 
Him in the hour of His greatest suffer- 
ings. Now unless the seed and gener- 
ation of His servants are also eternally 
increased, they will not he like Him ; 
their dominions and their governments 
would come to a dead stand ; while 
His was increasing; theirs would he 
stationary ; while He was peopling 
worlds upon worlds with His genera- 
tions, and adding kingdoms ujion king- 
doms, His younger brethren would, ac- 
cording to Gentile notions, sit down 
upon thrones with only a family of 
about half a dozen or a dozen, without 
any possibility of increasing their seed 
or generations, like their elder Brother. 
That generations will continue after 
this earth passes away, is very evi- 
dent from many portions of scripture. 
Moses says, " Know therefore that the 
Lord thy God, He is God, the faithful 
God, which keepeth covenant and 
mercy with them that love Him and 
keep His commandments to a THOU- 
9.) At the very least estimate, we 
cannot call a generation less than 20 
years ; and even at this low estimate a 
thousand generations would be twenty 
thousand years. Now the temporal 
existence of the earth and mortal man 
will not continue over seven or eight 
thousand years, after which the New 
Earth will be made, inhabited by im- 
mortal beings, on which there will be 
no more death. It will be, therefore, 
some twelve or thirteen thousand years 
after the earth passes away before there 
could be "a thousand generations;" 
and yet the prophet Moses informs us 
that God will keep His covenants with 
those who keep his commandments 
even "to a thousand generations." 
The generations from Christ back to 
Adam were, according the first chap- 
ter of Matthew, connected with the 
Old Testament, only sixty-one in num- 
ber ; while the third of Luke estimates 
the number to be seventy-five. If 
there should be seventy-five genera- 
tions after Christ, before the end of 
the earth, it would make only one 
hundred and fifty generations in all : 
this subtracted from a thousand would I 

leave eight hundred and fifty genera- 
tions for the New Earth among immor- 
tal beings. If the generations among 
immortal beings are of the same aver- 
age length as those pertaining to mor- 
tality, recorded by Luke, then it will 
require upwards of forty thousand 
years before the New Earth could be 
peopled with eight hundred and fifty 
generations. The very fact that the 
Lord has promised to keep His cove- 
nant for a thousand generations shows 
most clearly that multiplication exists 
among those who are immortal as well 
as those who are mortal. This proves 
clearly the necessity of being married 
for eternity as well as time, securing 
that blessing in this life, that it may 
be enjoyed in the next. 

We have shown in the foregoing that 
God remembers His Covenants and 
promises " to a thousand Generations " 
which proves beyond all controversy 
that generations will continue in eter- 
nity among immortal beings. Gene- 
rations on the New Earth will differ 
from those on our present earth in 
several respects. First, the offspring 
will be spirits, and not flesh and bones ; 
secondly, these spirits, though male 
and female, w r ill not marry nor be given 
in marriage while on the New Earth, 
and consequently will not multiply ; 
and lastly, neither parents nor children 
will be subject to death. Upon this 
earth, parents are considered the first 
generation ; children, the second ; 
grand-children, the third ; great grand- 
children, the fourth ; and so on : but 
upon the New Earth, generations can- 
not be estimated after this manner, for 
the simple reason that there will be no 
grand-children nor great grand-children 
only so far as the tabernacles are con- 
cerned, but all will be children. As 
the immortal parents represent the 
first generation, their immortal children 
will represent the second; but there 
never can be a third, nor fourth, nor 
any future number of generations on 
the New Earth. 

Before the second generation of the 
children can have the privilege of 
raising up an offspring of spirits, called 
the third generation, they must have a 
world created for them ; receive bodies 



of flesli and bones upon the same ; pass 
through a second estate similar to the 
one through which the inhabitants of 
this earth are now passing; die and be 
redeemed from the grave, and their 
world be redeemed, and glorified, and 
made new, the same as ours will be ; 
and then, they will commence multi- 
plying an offspring of spirits : these 
will be the third generation, or grand- 
children of those who are redeemed 
and inhabit this earth in its glorified 
state. There must be a new world 
created for each successive generation, 
so that generations among immortal 
beings will be reckoned according to 
the genealogy of worlds. Each suc- 
cessive world will be peopled by beings 
of the same order of generation. 

All the inhabitants, destined for this 
earth, are, so far as their spirits are 
concerned, of the same generation ; all 
being the sons and daughters of one 
Father; but so far as their tabernacles 
are concerned, they are a succession of 
generations. Generations among im- 
mortal beings are of a higher order, 
being the medium of the organization 
of spiritual substance in which exists 
capacities that are infinite in their na- 
ture. This higher or more perfect or- 
der of generation requires a period of 
vast duration for the instruction and 
gradual developement of the capaci- 
ties of the spiritual offspring; hence 
the children are permitted to reside on 
the same world with their parents for 
many millions of years, before another 
world is provided for their inheritance ; 
and before they are entrusted with the 
great and most sacred privilege of mar- 
riage for the infinitely important pur- 
pose of multiplying their species. In- 
deed, it would require several thousand 
million of years, before a father could 
raise up an offspring sufficiently numer- 
ous to people one world as large as 
this. And during this vast period of 
time he could have no grand-children ; 
all being his own sons and daughters ; 
all being reckoned in the same genera- 
tion ; and all remaining with their pa- 
rents at the old homestead, until, for 
the want of room, a new world is ere- i 
ated and the dominions enlarged, and \ 
the children sent abroad to act for, 

themselves, and to prepare to walk in 
the footsteps of their father, by marry- 
ing and multiplying as he lias done be- 
fore them. A thousand generations, 
therefore, among immortal beings, 
would embrace a period of many mil- 
lions of millions of years. 

The fact being established that gen- 
erations will be continued in eternity, 
we have no reason to conjecture that 
they will ever cease. If immortal be- 
ings can multiply at all, it is perfectly 
reasonable that this same power should 
continue with them worlds without end. 
Some, perhaps, may object against an 
endless succession of worlds and gene- 
rations on the supposition that there 
will not be a sufficient quantity of 
matter in existence for such a pur- 
pose. This objection would be valid if 
it could be proved that there was only 
a finite quantity of materials ; for in 
such a case, the period would eventu- 
ally come when the whole quantity 
would be exhausted, and the increase 
of worlds and of intelligent beings 
would necessarily cease : for we cannot, 
for one moment, admit that the mate- 
rials themselves could be created. In 
a boundless space, there is plenty of 
room for an infinite quantity of mate- 
rials. It matters not how thinly the 
elements may be scattered, though 
there should be millions of miles inter- 
vening between each particle, yet if 
there were no bounds to this widely 
diffused substance, the quantity would 
be endless ; and if endless, there could 
be an endless succession of worlds or- 
ganized out of it, without any possi- 
bility of exhausting it. Neither rea- 
son nor observation can determine the 
quantity ; for as God did not create 
the elements, they are necessarily eter- 
nal, and therefore exist without a cause. 
There is no cause for the quantity that 
exists. Indeed, there is no reason why 
space contains any substance, what- 
ever: much less is there any reason 
why space contains a large instead of 
a small, an infinite instead of a finite 

That there is an infinite quantity of 
matter in space is certain from the re- 
vealed fact that there is to be no end 
to the increase of the government or 



kingdoms of Christ : in order that the 
increase may be without end, the 
quantity of materials out of which 
these kingdoms are formed must be 
inexhaustable. No objection, therefore, 
can be raised against the endless in- 
crease of worlds and of living beings 
for the want of sufficient substance. 

The affection which exists in the 
bosom of parents towards their off- 
spring will be far greater among im- 
mortal and celestial beings than what 
it is here in this world ; consequently 
the}?- will watch over them with the 
most tender feelings ; and ordain laws 
and rules for their government, adapted 
to their capacities and wants: and 
when they create a new world and 
send their dear children to receive up- 
on the same bodies of flesh and bones, 
their affection for them will not, in 
the least, be diminished ; they will 
still be just as anxious for their welfare 
and happiness as when they dwelt im- 
mediately in their presence. 

Those among their oftspring who 
are sent to people new worlds, and 
who obey the law of righteousness, 
will be more highly favored than the 
rebellious. The righteous among them 
will be entrusted with the watch-care 
and protection of the children of their 
celestial or heavenly parents. This is 
one great reason, why the Lord has 
chosen the righteous in this world to 
raise up seed unto Him through the 
divine institution of marriage. It 
must be evident to every one, that 
when God sends forth His own chil- 
dren from Heaven to be born into this 
world, that it must be more pleasing 
to Him for them to receive tabernacles 
among the righteous than among the 
wicked. This is one reason that He 
has instituted a plurality of wives 
among the righteous, that those noble 
pure spirits who dwell in the presence 
of God may come forth into the world 
through the righteous and be taught 
in the law of righteousness. When 
God sends forth these spirits and en- 
trusts them to the care of the righte- 
ous, there is a prospect of their re- 
turning again to enjoy the fulness of 
His glory. But when the spirits from 
Heaven are born among the wicked, 

the prospect is, that they will be cor- 
rupted by the precepts and wicked ex- 
amples of their fathers, and thus be 
unprepared to return to the bosom of 
their Father in Heaven. The Father 
of these spirits, through the love which 
He has for them, is greatly pleased 
when He can find a righteous man 
unto whom he can safely entrust a 
great number of wives, and make him 
the father of many children, and by 
this means save them and bring them 
to their former home again. 

If it were necessary for parents who 
dwell in the United States to send forth 
their beloved offspring to some distant 
nation, there to abide for many years 
before they were permitted to return, 
how great would be their anxiety to 
place them under the protection of 
their friends instead of their enemies. 
Would not parents feel the most in- 
tense desire that their children might 
be placed under the watch-care of their 
own dear friends who would teach 
them to love and reverence the advice 
and counsel of their parents ? Would 
they not much rather entrust one hun- 
dred of their children to the protection 
of a kind-hearted wise friend than one 
to an enemy ? All will answer, with 
one accord, Ves. If then earthly pa- 
rents would feel so great a solicitude 
for the welfare of their absent children, 
how much greater must be the desire 
of the Father of spirits for the welfare 
of His own beloved offspring when He 
sends them from home to a distant 
world to be entrusted to the care of 
earthly parents. What must be His 
feelings when those earthly parents are 
His enemies! When they will by 
their own evil influences destroy those 
pure and innocent spirits entrusted to 
their charge ! No wonder then that 
the Father of spirits should command 
His friends to marry a plurality of wives 
that those precious jewels from Heaven 
may be educated in the law of righte- 
ousness and in due time safely return 
to the bosom of their heavenly parents. 
Instead of condemning His friends be- 
cause they have a great number of 
wives and children, He will bless them, 
and rejoice over them because of their 



Among all the duties devolving upon 
mortal man there is none of more im- 
portance than that of marrying in 
righteousness. The Lord has consid- 
ered this institution of so much con- 
sequence that He has ordained author- 
ity that has the power to determine 
as to the number of wives a righteous 
man may have. There is no station in 
life, however high and responsible, that 
will exempt the righteous from appeal- 
ing to this authority. Joash, the king 
of Israel, though a good man, yet had 
no right to take a plurality of wives 
without the consent of the authority 
which God had ordained : hence we 
read that Jehoiada, the priest " took 
for him two wives and he begat sons 
and daughters" ^2 Chron. 24; 3.) 
That Joash did right in receiving these 
two wives is evident from the preced- 
ing verse : "And Joash did that which 
was right in the sight of the Lord, all 
the days of Jehoiada the priest," 
(verse 2.) The whole history of Je- 
hoiada shows that he also was a man 
of God and was permitted to live one 
hundred and thirty years ; and when 
he died, " they buried him in the city 
of David among the kings, because he 
had done good in Israel both toward 
God, and toward his house." (2 Chron. 
24: 15, 16.) These passages prove 
that the Plurality of wives was given 
to this good man by the authority of 
Heaven. The very first time that 
Hosea obtained the word of the Lord, 
it was about getting married. The 
passage reads thus : '• The beginning 
of the word of the Lord by Hosea. 
And the Lord said unto Hosea, Go, 
take unto thee a wife of -whoredoms." 
(Hosea 1 : 2.) In obedience to the 
word of God, Hosea " went and took 
Gomer, the daughter of Diblaim." 
(verse 3.) And when this woman had 
borne unto Hosea two sons and a 
daughter the Lord commanded him to 
go and take another woman — an adul- 
teress. (Hosea 3.) Here, then, is the 
most positive proof that God com- 
manded a holy prophet to take a plu- 
rality of wives. If the beginning of 
the word of the Lord to Joseph Smith 
had required him to do the same things 
that Hosea did, Who would have be- 

lieved in the divinity of his mission ? 

God has the most, undoubted right 
to command His servants in relation 
to their domestic concerns ; and what- 
ever He dictates is right. There are 
many things which would be sinful in 
the sight of God, were they done or 
practiced without a commandment. 
The Lord in the days of Noah had for- 
bidden man to shed the blood of his fel- 
low man ; yet the Lord commanded 
Abraham to offer up his son Isaac, and 
Abraham was justified in attempting 
to shed his blood. Hosea would have 
been condemned for marrying two 
wicked women, had not the Lord com- 
manded him to do it. When a pro- 
phet or servant of God does as he is 
commanded, he is justified, however 
contrary it may be to former com- 
mandments. If God has the right to 
command His servants to do directly 
contrary to what he has formerly com- 
manded, He certainly has the right to 
dictate them to take a plurality of 
wives which is in no way violating any 
former command. 

It was sometimes the case in ancient 
times that the husband loved some of 
his wives more than others, but the 
Lord gave a law to regulate the giving 
of the inheritance to the children in 
order to prevent all partiality arising 
from such a cause. It reads thus : " If 
a man have two wives, one beloved, 
and another hated, and they have 
borne him children, both the beloved 
and the hated : and if the first-born 
son be hers that was hated : then it 
shall be, when he maketh his sons to 
inherit that which he hath, that he 
may not make the son of the beloved 
the first-born before the son of the 
hated, which is indeed the first-born ; 
but he shall acknowledge the son of 
the hated for the first-born, by giving 
him a double portion of all that he 
hath : for he is the beginning of his 
strength ; the right of the first-born 
is his." (Dent. 21: 15, 16, 17.) 
In making this provision for the 
security of the inheritance of the 
first-born, there is no disapprobation, 
whatever, expressed against the prac- 
tice of plurality, but on the contrary, 
the children of each wife are consid- 



ered perfectly legitimate, and entitled 
to the proportionate shares of his pro- 
perty, in the same manner as if they 
were the children of one wife. 

We cannot feel justified in closing 
this article on the subject of marriage 
without saying a few words to unmar- 
ried females in this church. You will 
clearly perceive from the revelation 
which God has given that you can 
never obtain a fulness of glory without 
being married to a righteous man for 
time and for all eternity. If you mar- 
ry a man who receives not the gospel, 
you lay a foundation for sorrow in this 
world, besides losing the privilege of 
enjoying the society of a husband in 
eternity. You forfeit your right to an 
endless increase of immortal lives. 
And even the children which you may 
be favored with in this life will not be 
entrusted to your charge in eternity ; 
but you will be left in that world with- 
out a husband, without a family, with- 
out a kingdom — without any means of 
enlarging yourselves, being subject to 
the principalities and powers who are 
counted worthy of families, and king- 
doms, and thrones, and the increase of 
dominions forever. To them you will 
be servants and angels — that is, pro- 
viding that your conduct should be 
such as to secure this measure of glory. 
Can it be possible that any females, af- 
ter knowing these things, will suffer 
themselves to keep company with a 
persons out of this church ? It matters 
not how great the morality of such 
persons may be, nor how kind they 
may be to you, they are not numbered 
with the people of God ; they are not 
in the way of salvation ; they cannot 
save themselves nor their families ; and 
after what God has revealed upon this 
subject you cannot be justified, for one 
moment, in keeping their company. 
It would be infinitely better for you to 
suffer poverty and tribulation with the 
people of God, than to place yourselves 
under the power of those who will not 
embrace the great truths of Heaven. 
By marrying an unbeliever you place 
yourselves in open disobedience to the 
command of God requiring His people 
to gather together. Do you expect to 
be saved in direct violation of the com- 

mands of Heaven ? If not, keep your- 
selves wholly and entirely from the 
company of unbelievers. Do you wish 
the fellowship of the Saints ? If vou 
do, have no fellowship for unbelievers. 
For after the great light which our 
Father in Heaven has given, none of 
the Saints will have any confidence in 
your honesty or sincerity, if you will 
recklessly throw yourselves away and 
cut off all hopes of your future exalta- 
tion. No female that has a respect for 
the work of God, or a respect for her 
future character among His people, 
will associate or keep company with 
any but Saints. 

Many will inquire, What will be the 
condition of those who have died be- 
fore this light was revealed? We an- 
swer that God has made provisions 
in the laws, ordinances, and plans, in- 
stituted before the foundation of the 
world, to suit the circumstances of 
every individual. Those who die with- 
out hearing a message sent by author- 
ity from Heaven, do not reject it; and 
God has ordained that in the dispensa- 
tion of the fulness of times the liv- 
ing shall officiate for the dead. For 
this cause God has commanded a tem- 
ple to be built, that those ordinances 
necessary for the salvation and redemp- 
tion of the dead may be revealed and 
administered in the same. The word 
of the Lord which came unto Joseph, 
the Seer, shows the importance of 
these things ; it reads as follows : 

" Verily I say unto you, that your 
annointings, and your washings, and 
your baptisms for the dead, and your 
solemn assemblies, and your memorials 
for your sacrifices, by the sons of Levi, 
and for your oracles in your most holy 
places, wherein you receive conversa- 
tions, and your statutes and judgments, 
for the beginning of the revelations 
and foundation of Zion, and for the 
glory, and honor, and endowment of 
all her municiples, are ordained by the 
ordinance of my holy house, which my 
people are always commanded to build 
unto my holy name." — (Doctrine and 
Covenants, sec. 103: 12.) 

We understand by this revelation 
that God's people are always command- 
ed to build unto his His holy name a 



house, wherein baptisms, and all other 
necessary ordinances may be legally 
administered, not only for the living, 
but also for, and in the name of, and 
in behalf of the dead. If the spirits of 
the dead who are in prison will hearken 
unto the messages of those holding the 
priesthood who are sent to their prison 
houses to open the prison doors and set 
them free ; if they will believe in Jesus 
Christ and repent of all their sins, and 
receive the glad tidings of redemption ; 
if they will receive by faith what their 
friends in the flesh have done for them 
through the ordinances of (rod's holy 
house, namely : the baptisms, confirm- 
ations, ordinations, Avashings, annoint- 
ings, signs, tokens, keys, and sealing 
powers which are administered by the 
living, and unto the living, for and in 
the name of the dead ; if they will, 
with sincerity of faith and humble re- 
pentance, believe in and receive all that 
is done in their behalf as the living re- 
ceive what Christ has done — they shall 
be redeemed from their prisons, and 
their names shall be recorded among 
the sanctified in the Celestial king- 
dom, and the records in Heaven will 
be according to the records of God's 
holy house upon the earth ; and that 
which is done and sealed on the earth 
for and in their behalf will be acknow- 
ledged, recorded, and sealed in the 
Heavens, and will be valid and legal in 
the great day of the resurrection of the 
righteous ; but the remainder of the 
spirits who will not receive the glad 
tidings and accept of deliverance shall 
be kept in chains of darkness unto the 
judgment of the great day, and their 
torment shall be as if suffering in fiames 
of fire, where their worm dieth not. 

Do you inquire how we are to ob- 
tain the genealogies of our fathers, so 
as to do this work for them which 
they, when living, had not the oppor- 
tunity of doing, and which they, as 
spirits in prison, cannot do ? We an- 
swer, that it is the duty of all Saints 
among all nations to search out, as far 
as possible, their family records, and 
their genealogies, and their kindred, 
both the living and the dead ; and 
when you have been diligent and pro- 
cured all the information within your 

reach, and have gone into the holy 
Temple of theaMost High, and done 
what is required of the living for the 
dead. Then God will show you by 
his Prophets and Seers, and by holy 
messengers and angels, the genealogies 
of your fathers, back from generation 
to generation unto the beginning, or 
unto the time when the powers, and 
keys, and ordinances of the priesthood 
were upon the earth. When you ob- 
tain these genealogies, it will be your 
duty to receive in the holy temple, 
all the ordinances and sealing powers 
which were instituted in the councils 
of the Sons of God before the world 
was for the salvation, redemption, ex- 
altation, glory, and honor of the dead 
who died without a knowledge of 
these things ; for you, without your 
fathers, cannot be made perfect, neither 
can the ancient fathers who held the 
priesthood be made perfect without 
the children. 

The time is near at hand when the 
fathers who hold the priesthood in 
Heaven will be united with the chil- 
dren who hold the priesthood upon the 
earth ; but there are many generations 
intervening who held not the priest- 
hood but died in their ignorance : the 
grand chain of patriarchal government, 
according to the order of generations, 
will be broken, and the union will not 
be complete, unless the hearts of the 
fathers are turned to seek after the re- 
demption of the generations of their 
children who have laid down in their 
graves in the days of darkness ; and 
also unless the hearts of the children 
are turned towards their fathers : thus 
through the united exertions of the 
priesthood in Heaven with the priest- 
hood upon the earth, the intermediate 
links of the great chain of generation 
will be restored, and the union of the 
fathers with the children will be made 
perfect, and each successive generation 
will stand in their own order, exercis- 
ing their patriarchal authority, and 
swaying the sceptre of righteousness, 
according to the holy order of the 
priesthood forever and ever. 

When these holy and sacred insti- 
tutions are made known to the spirits 
in prison by holy messengers holding 



the priesthood, they will be left to their 
own agency either to receive or reject 
these glad tidings, and will be judged ac- 
cording to men in the flesh who have 
the privilege of hearing the same 
things. By the same law they shall 
be justified, and by the same law they 
shall be condemned, according to their 
works : thus God has ordained the 
same plan for the salvation of both the 
living and the dead; for those that die 
in ignorance as for those who hear it 
while in the flesh. 

Among these sacred and holy things, 
pertaining to the fulness of the ever- 
lasting priesthood, and the eternal ex- 
altation of the male and female, is that 
of marriage for eternity, which ordi- 
nance was instituted for the benefit of 
the dead as well as the living. The 
proper places for the celebration of this 
holy institution are in Zion and in her 
stakes and in Jerusalem, to be adminis- 
tered under the direction and by the au- 
thority of him whom God ordains to 
hold the kej-s of the sealing powers 
among His people upon the earth. This 
ordinance, like baptisms for the dead, 
and numerous other ordinances, belongs 
more properly to the house of the 
Lord, and should be attended to there- 
in as soon as the same can be built. 

If a husband has lost his wife by 
death before he had the opportunity of 
attending to this holy ordinance and 
securing her as his lawful wife for 
eternity, then it is the duty of the se- 
cond wife, first, to be sealed or mar- 
ried to the husband for and in the name 
of the deceased wife for all eternity, 
and secondly, to be married for time 
and eternity, herself, to the same man. 
Thus by this holy ordinance both the 
dead and the living wife will be his 
in the eternal worlds. 

But if, previously to marriage for 
eternity, a woman lose her husband by 
death and marry a second, and if her 
first husband was a good man, then it 
is the duty of her second husband to be 
married to her for all eternity, not for 
himself, but in the name of her deceas- 
ed husband, while he, himself, can only 
be married to her for time ; and he is 
obliged to enter into a covenant to de- 
liver her up with all her children to 

her deceased husband in the morning 
of the first resurrection. In this case, 
the second husband would have no 
wife only for time, neither could he 
retain his children in the eternal worlds, 
for 'they, according to the law of Heaven, 
would be given up to the wife and her 
first husband. Therefore, it would be 
the duty of the second husband to 
marry a second wife for time and 
eternity ', for by marrying her for time, 
he could raise up an offspring which 
would bear up his name not only on 
the earth, but, with their mother, they 
would be legally his in the resurrection. 
The husband, in this case, must neces- 
sarily have two wives living at the 
same time, or else be deprived of a 
wife and family in the eternal state. 

If a widower marry a widow, and 
each desires to have his or her former 
partner in the next world ; then it is 
necessary that there should be three 
ceremonies of marriage : first, that 
which secures the widower to his de- 
ceased wife, second, that which secures 
the widow to her deceased husband, 
and third, that which constitutes the 
widower and widow husband and wife 
for time only. In this case, as in all 
others, the children in the resurrection 
go into the same family with the mother, 
the reason of this is, because the woman 
can only have a limited number of 
children here in this life, while the man, 
not being limited by the law of God to 
one wife, can have many children ; 
therefore it is not according to the or- 
der of Heaven, that the few children 
which a woman can have, should be 
taken from her, providing that she has 
a husband for eternity. 

If the husband and wife both die in 
this church, before they have secured 
each other for eternity, then it is the 
duty of their kindred or friends in the 
church to attend to the holy ordinance 
of marriage in their behalf, that what 
is done for them by the living, accord- 
ing to the ordinance and authority of 
Heaven, may be recorded in the sacred 
archives in their behalf in the day when 
the records or books shall be opened ; 
for then it shall be done for them, ac- 
cording to their works, and the works 
of their friends who have acted for them, 



and the works of the priesthood whose 
acts are recorded on earth and in Heaven. 
God will in that day acknowledge the 
authority which he has ordained, and 
the works that they have performed 
in His name, and according to His 

If husbands or wives die before they 
have the opportunity of being baptized 
into this church, then it is necessary, 
before the ordinance of marriage can 
be administered in their behalf, that 
the living should attend to baptisms, 
and confirmations, and ordinations, and 
washings, and annointings, and all other 
institutions ordained of God, for and in 
the name of the deceased, and last of 
all the sealing powers of marriage and 
the blessings connected therewith, that 
the dead may in all things be justified, 
and sanctified, and exalted, and glori- 
fied, and made kings, and priests, and 
Gods, through the same laws and or- 
dinances as the living ; they being 
agents in the world of spirits to receive 
or to reject that which is done for them, 
the same as the living. 

In like manner, onr progenitors, back 
from generation to generation, will 
have the privilege of redemption, and 
of exaltation, and of wives and children 
through the keys of the everlasting 
priesthood sent down from Heaven, and 
conferred upon the living for the sal- 
vation of the nations on earth, and of 
the generations of the dead, that all in 
time and in eternity both in the flesh 
and out of the flesh that will hear and 
receive the same, may be gathered in 
one and be glorified together and made 
perfect in one : and thus shall all gen- 
erations both those in Heaven and those 
upon the earth, as well as those redeem- 
ed from prison, be united and welded 
together by their appropriate links, 
under Adam the grand Patriarch of 
all generations, the Prince of all, and 
the father of all, under the counsel and 
direction of the Holy One who is from 
all eternity, the Father of lights, who 
is in all, and over all, and through all 
things, the life and glory of all things, 
and the power by which all things will 
be governed, whether they be patriarchs 
or families, principalities or kingdoms, 
thrones or dominions ; all will bow in 

humble reverence before nim and give 
Him glory for ever and ever. 

The husband is the head of the fam- 
ily, and it is his duty to govern his 
wife or wives and children according 
to the law of righteousness ; and it is 
the duty of his wives to be subject unto 
him in all things even as the church is 
subject unto Christ. This is clearly 
revealed in the declaration of the Lord 
to Eve immediately after the fall. It 
was said unto her, " Thy desire shall 
be to thy husband and he shall rule 
oyer thee.") Gen. 3: 10.) This di- 
vine institution in the order of family 
government was intended as an ever- 
lasting order to be continued in all 
generations. Each wife should seek 
counsel from her husband, and obey 
the same with all meekness and pa- 
tience in all things. This order of 
things is only applicable in the fami- 
lies of the righteous; for God has 
nothing to do with the families of the 
wicked, only to bring them to judg- 
ment for all their wicked deeds. But 
the families of the righteous are under 
the most sacred obligations to give the 
most earnest heed to all the counsels 
of the head of the family : and he is 
bound by the heaviest responsibilities 
to counsel with sobriety, meekness, 
wisdom, and prudence, exercising for- 
bearance, patience, and long-suffering, 
showing mercy and compassion when 
it is required, but to be strict and un- 
yielding in the enforcement of all 
things calculated for the good of the 
family ; he should never suffer himself 
to be moved to the right hand nor to 
the left from the principles of righte- 
ousness either by the smiles or tears 
of wives or children. He should be 
fixed and immovable as the throne of 
Heaven in every right and holy princi- 
ple. But when he can in righteous- 
ness yield to the desires of his family, 
let him do so, and by kindness and 
love nourish and cherish them, as the 
Lord does the church ; and in so doing, 
they will love and honor him as a hus- 
band and a father. 

The wife should never follow her 
own judgment in preference to that of 
her husband ; for if her husband de- 
sires to do right, but errs in judgment, 


Baptisms — Emigration — Notice. 

the Lord will bless her in endeavoring 
to carry out his counsels ; for God has 
placed him at the head, and though 
he may err in judgment, yet God will 
not justify the wife in disregarding his 
instructions and counsels ; for greater 
is the sin of rebellion, than the errors 
which arise for the want of judgment ; 
therefore, she would be condemned for 
suffering her will to arise against his. 
Be obedient, and God will cause all 
things to work for good ; and He will 
correct the errors of the husband in 
due time by the authorities of the 
priesthood ; and if he govern his family 
in unrighteousness, and the wife is 
obedient, the sin will be upon his head, 
and if he repent not, when he is re- 
proved, he will be disfellowshipped, af- 
ter which, the woman is not under the 
same obligations to abide by all his 
councils, as in the days of his righte- 
ousness. As we have already observ- 
ed, the law of strict obedience on the 
part of the wife and children is only 
applicable in families who are in the 
church of God, and in full fellowship, 
Rebellion in families is as sinful as re- 
bellion against the authorities ordained 
in the church ; and a wife will lose the 
spirit of God in refusing to obey the 

counsel of her husband, just the same 
as members of the church would in re- 
belling against the counsels imparted 
to them by the priesthood. 

Family government is the first order 
of government established on the earth. 
The different members of a family 
should seek to be one in all things ; for 
if they are not one, how can it be ex- 
pected that different families can be- 
come one ? If the members of the 
same family will not be subject to the 
order, ordained of God for their gov- 
ernment, they certainly could not be 
united with other families under the 
government of the priesthood with any 
expectation of preserving peace. God 
designs to make all the families of 
Heaven one with the families of the 
righteous upon the earth. In order 
to accomplish this, the most perfect 
order of family government must be 
adopted. Husbands must govern their 
wives and children in righteousness, 
and wives and children must learn to 
honor and respect the counsels of the 
head of the family. And when every 
family become one in all things, they 
will be prepared to unite themselves 
together under a more general form of 

(To be continued.) 

Baptisms — Emigration. 

May 14. — Elder Jesse Turpin has lately baptized nearly thirty persons in 
New Jersey. Elder Preston Thomas has recently baptized about the same 
number in Texas : twenty-three were immersed in one evening. Many of these 
will emigrate to Utah this season : they will drive from a thousand to fifteen 
hundred head of loose cattle, and will probably take a northwestern course by 
the way of the head waters of the Arkansas, and strike the main emigrant road 
near Fort Larimie. The number of Saints crossing the plains this season, will 
probably number near four thousand. 

NOTICE. — We are abont to take our departure from Washington to Eng- 
land, and shall probably be absent some two or three months, (from this date, 
May 14th.) Our correspondents need not expect any answer to their commu- 
nications until our return. EDITOR. 


The Pre-existence of Man 129 

Celestial Marriage 135 

Baptisms — Emigration — Notice 144 


Edited and Published bt Orsov Phatt, 

at $1 per annum, invariably in advance. 

I //,'.'/ '//'/ ■// 




All ye inhabitants of the world, and dwellers on the earth, See Ye, when He 
lifteth up an Ensign on the Mountains.— Isaiah xvm, 3. 

Vol. I. 

OCTOBER, 1853. 

No. 10. 


The Priesthood of God is the great, 
supreme, legal authority that governs 
the inhabitants of all redeemed and 
glorified worlds. In it is included all 
power to create worlds, to ordain fixed 
and permanent laws for the regulation 
of the materials in all their varied ope- 
rations, whether acting as particles, as 
masses, as worlds, or as clusters of 
worlds. It is that power that formed 
the minerals, the vegetables, and the 
animals in all their infinite varieties 
which exist upon our globe. It is that 
authority that reveals laws for the gov- 
ernment of intelligent beings — that re- 
wards the obedient and punishes the 
disobedient — that ordains principali- 
ties, powers, and kingdoms to carry out 
its righteous administrations through- 
out all dominions. The Kingly au- 
thoritv is not separate and distinct from 
the Priesthood, but merely a branch 
or portion of the same. The Priestly 
authority is universal, having power 
over all things ; the Kingly authority 
until perfected is limited to the king- 
doms placed under its jurisdiction: 
the former appoints and ordains the 
latter; but the latter never appoints 
and ordains the former : the first con- 
trols the laws of nature, and exercises 
jurisdiction over the elements, as well 
as over men ; the last controls men 
only, and administers just and righteous 
laws for their government. Where the 
two are combined and the individual 

perfected, he has almighty power both 
as a King and as a Priest ; both offices 
are then merged in one. The distinc- 
tions then, will be merely in the name 
and not in the authority : either as a 
King or a Priest he will then have 
power and dominion over all things, 
and reign over all. Both titles, com- 
bined, will then not give him any more 
power than either one singly. It is 
evident that the distinctions of title are 
only expressive of the condition of 
things prior to the glorification and 
perfection of the persons who hold the 
Priesthood ; for when they are perfect- 
ed, they will have power to act in every 
branch of authority by virtue of the 
great, and almighty, and eternal Priest- 
hood which they hold: they can then 
sway their sceptres as Kings ; rule as 
Princes, minister as Apostles ; officiate 
as Teachers ; or, act in the humblest 
or most exalted capacity. There is no 
branch of the Priesthood so low that 
they cannot condescend to officiate 
therein ; none so high, that they can- 
not reach forth the arm of power and 
control the same. 

That the power of the Priesthood is 
almighty Is evident from the fact that 
God the Father and His Only Begot- 
ten Son both hold the priesthood. If 
God the Father were not in the posses- 
sion of the Priesthood, He never could 
have called, appointed, made, and con- 
secrated Jesus a High Priest. Paul, 

in speaking of Christ, says, "He be- 
came the author of eternal salvation 
unto all them that obey him ; called of 
God an high priest after the order of 
Melchisedec." (Heb. 7: 9,10.) Again 
lie says, ''Christ glorified not himself 
to be made an high priest ; but He 
that said unto him, Thou art my Son, 
to day have I begotten thee. As He 
saith also in another place, Thou art a 
priest for ever after the order of Mel- 
chisedec.'* (Heb. 5 : 5, 6.) These two 
pas-ages prove that the Father called 
his Son to the Priesthood. 

We will next prove that God not 
only called His Son to be a High Priest, 
but appointed and made him such by 
an oath. Paul exhorts the Hebrew 
church as follows, "Therefore, holy 
brethren, partakers of the heavenly 
calling, consider the Apostle and High 
Priest of our profession, Christ Jesus ; 
who was faithful to Him that appoint- 
ed him, as also Moses was faithful in 
all his house." (Heb. 3:1, 2.) 

"And inasmuch as not without an 
oath he was made Priest : (for those 
priests," [the Aaronic priests] "were 
made without an oath ; but tliis with 
an oath by Him that said unto him, 
The Lord sware and will not repent, 
Thou art a priest for ever after the or- 
der of Melchisedec :) by so much was 
Jesus made a surety of a better testa- 
ment." (Heb. 1 : 20-22.) 

Jesus was not only called, appointed, 
and made a High Priest with an oath, 
but was also consecrated. "For the 
law maketh men high priests which 
have infirmity; but the word of the 
oath, which was since the law, maketh 
the Son, who is consecrated forever- 
more." (Heb. 1: 28.) To constitute 
Jesus a High Priest, then, required a 
Calling, an Appointment, an Oath, and 
a Consecration. The fact that God 
the Father conferred this authority upon 
His Son, shows most conclusive! v that 
He, Himself, was in possession of the 
same great Priesthood ; for we cannot 
conceive it possible for a being to con- 
fer that which he does not, himself, 

Many suppose that there were never 
but two persons who held this greater 
Priesthood, namely, Jesus and Melchi- 

sedec. If so, who conferred this Priest- 
hood upon Melchisedec ? Could it have 
been Christ ? for, according to Paul, it 
was many centuries after the days of 
Melchisedec, and even after the law 
was given by Moses, before God made 
and consecrated with an oath, His Son 
a High Priest. Would the Messiah 
call, ordain, and consecrate Melchise- 
dec to an office before he, himself, re- 
ceived the sacred ordinance of conse- 
cration ? If not, who had a right to 
consecrate him to that office ? We 
answer that no one would be likely to 
do this, unless he himself held the 

Paul says furthermore, that the 
Priesthood which Melchisedec had re- 
ceived, was " without father, without 
mother, without descent, having neither 
beginning of days, nor end of life."" 
(Heb. 7: 3.) Melchisedec, having re- 
ceived such a Priesthood, and being 
"made like unto the Son of God; abi- 
deth a priest continually." As the 
Priesthood had no "beginning of days" 
it must have existed before the days of 
our earth had a commencement. But 
Who then possessed it? We answer,. 
God, the Father of our Spirits, then 
possessed it, in all its glorious power 
and fulness ; for if He nor no one else 
held the Priesthood before the com- 
mencement of the days of creation,, 
tl\en it could not have been, as Paul 
declares, " without beginning of days." 
Having proved that God the Father 
possessed the Priesthood before the 
days of creation, and that Melchisedec 
in the days of Abraham held the same 
Priesthood, and that Jesus, by "the 
tvord of the oath which was since the 
law" was "Called" "Appointed" 
"Made" and "Consecrated" a High 
Priest for evermore after the same or- 
der, it will easily be seen, that in the 
Priesthood was vested all power. By 
the exercise of this Priesthood, God; 
the Father made the worlds through 
His Son. By it, the Son received all 
power both in heaven and upon the 
earth. By it, he will sit upon "the 
throne of his father David ; and will 
reign over the house of Jacob for ever;. 
and of his kingdom there will be no- 
end." (Luke 1 : 32, 33.) By it, he 



lias "ascended up far above all heavens 
that he might fill all things." By it, 
he has obtained eternal crowns, to 
reign as King of kings and Lord of 
lords, over all kingdoms and domin- 
ions, principalities and powers in this 
world, or in the world of spirits, or in 
the endless dominions of his Father. 

Although Paul informs us that Jesus 
was called and made a High Priest 
centuries after the law was given, yet 
there is no doubt that he was considered 
in the mind of his Father the same as 
a High Priest before the foundation of 
the world ; and that by virtue of the 
Priesthood which he should, in a future 
age, receive, he could organize worlds 
and show forth almighty power. God, 
by his fore-knowledge, saw that His 
Son would keep all his commands, and 
determined, at a certain time, to call 
and consecrate him a High Priest ; 
He determined also that by virtue of 
that future consecration to the Priest- 
hood, he should, thousands of years 
beforehand, have power to create worlds 
and govern them, the same as if he had 
already received the consecration. All 
his marvellous acts and doings, there- 
fore, prior to his consecration, were just 
as much the results of the authority 
of the Priesthood, as those performed 
by him since that time. 

All the powers of the Priesthood 
which the Father possessed were con- 
ferred upon the Son, so that he became 
equal with the Father in all things; 
being equal with Him in knowledge, i 
in glory, in power, in dominion, and in 
the perfection of every attribute. 

As all the. power that the Father and 
Son possess, is included in the Priest- 
hood, it is evident that if they invest 
any power on others, it must be by the 
Priesthood or a branch thereof; for 
without the Priesthood, and the au- 
thorities growing out of it, there can 
be no government on any world that 
is legal or acceptable in the sight of 
God ; though they may be legal so far 
as human authority is concerned. All 
kingdoms, empires, republics, and other 
governments, established by men, are 
invested with human authority; and 
general consent renders them legal in 
a certain sense, and as such they should 

be respected, and their laws obeyed. 
But, if a government is not established 
by the Priesthood, it is not the order 
of God, and its doings will not in the 
day of judgment be recognized as le- 
gal, or of divine appointment. All or- 
ders of government not theocratical, 
however good and moral they may be 
in other respects, are, nevertheless, de- 
partures from the heavenly and divine 
older, and must eventually come to an 
end. The United States government 
is the best human government upon 
the earth. God suffered it to be es- 
tablished in order that liberty and 
freedom of conscience might be en- 
joyed ; and God says, "For this pur- 
pose have I established the Constitution 
of this land, by the hands of wise men 
whom I raised up unto this very pur- 
pose." So far as freedom, and liberty, 
and the Constitution, and the righteous 
laws founded upon the same, are con- 
cerned, the United States government 
may be considered of God. It was 
the best government which the people, 
under the circumstances, were capable 
of receiving. A theocratical govern- 
ment, under an inspired Priesthood, 
would have been better still ; but the 
people were not prepared for such a 
form of government ; and would not 
have received it, if it had been pro- 
posed ; consequently God gave them 
the next best, or such a one as He saw 
they would receive. And why did He 
do it? it was in order to prepare the 
way for His kingdom, that when He 
should offer the people a theocracy they 
might have liberty of conscience, and 
be free to receive or reject it, and be 
accountable, in this thing, to God only 
and not to man. This Republic, there- 
fore, was established of God, not as a 
perfect form of government, but as a 
stepping stone to one that was perfect, 
and of His own order, founded on the 
revelation of the Priesthood, and its 
laws and ordinances. Such a govern- 
ment was set up on the earth, and in 
the midst of this Republic, in the year 
1830, being wholly and entirely theo- 
cratical in its nature; its offices, laws, 
and ordinances, all being revealed from 
heaven. But is it lawful for such a 
government to be organized in the 



midst of this Republic ? It most cer- 
tainly is; for the glorious Constitution 
permits all forms of ecclesiastical gov- 
ernment to exist within the Republic, 
providing that those forms do not in- 
fringe upon the principles contained in 
that sacred document, nor come in con- 
tact with the laws of the country. 
The Constitution and the Republican 
form of government are good as far as 
they go, but they stop infinitely short 
of the glorious privileges and powers 
enjoyed in the more perfect form of 
God's government ; so far, therefore, as 
the preparatory government is good, it 
is in no wise to be disannulled and 
done away, but to be received, cherish- 
ed, and sustained in connection with 
the far greater good revealed in the 
government of the Kingdom of God. 

If mankind had not rebelled against 
God and His authority, there never 
would have been but one form of gov- 
ernment upon the earth, and that would 
have been a Theocracy — a government 
wholly under an inspired Priesthood, 
having no laws of human origin, but 
bein'i; constantly guided and controlled 
by divine laws, statutes, and ordinances, 
and new revelations, suited to the con- 
dition and circumstances of each indi- 
vidual among all the happy nations. 
All the varied forms of government 
that have been upon the earth from the 
earliest ages until the present, that 
have not been according to this heaven- 
ly order, have arisen through transgres- 
sion ; even the law of carnal command- 
ments given through Moses " was added 
because of transgression," and because 
of the hardness of the hearts of the 
children of Israel. The kingdoms of 
this world were founded in transgres- 
sion, and the world has been in a state 
of rebellion against the legal govern- 
ment of the great Priesthood of God 
for about six thousand years. But the 
Lord has determined to overthrow all 
governments established by human au- 
thority, and cast down their thrones, 
and b.eak them to pieces as a potter's 
vessel, and consume them as stubble, 
and blow them away as the chaff of 
the summer-threshing floors, that no 
place shall be found for them ; while 
His Kingdom, set up by His power, 

shall become a great mountain and fill 
the whole earth ; and the Kingdom 
and dominion, and the greatness of the 
Kingdom under the whole heavens, 
will be given to the saints ; and the 
Kingdom will be an everlasting King- 
dom that will never be destroyed, but 
will continue in its glory for ever and 
ever ; because it is the order of heaven, 
founded by the eternal Priesthood, 
upon eternal principles and laws, re- 
vealed from the eternal King. This 
will be a Theocracy ; this will be a Di- 
vine government ; this will be a resto- 
ration of the legal power ; and the 
earth which has groaned under the 
usurpation of treasonable and rebellious 
powers for six thousand years, will 
again have peace restored, and the in- 
habitants thereof will be happy. It is 
to accomplish these great results that 
God has set up His Kingdom as fore- 
told by his ancient prophets : He has 
founded it in the midst of the great 
and glorious Republic of the United 
States which was also founded by His 
divine wisdom, as a preparatory gov- 
ernment for His Kingdom. It is here, 
in this land of freedom and equal rights, 
that the eternal Priesthood with its 
keys of power and glory, has been sent 
down from heaven by the hands of 
Peter, James, and John ; it is here, 
where the proud eagle spreads forth 
her wings for the protection of the 
rights of conscience, that the legal 
power of heaven has once more revi- 
sited this rebellious creation to assert 
its heavenly rights among the hosts of 
men ; it is here, under the broad folds 
of the American Constitution, itself of 
divine origin, that a more glorious gov- 
ernment has been established, which 
must increase, and spread wider and 
wider, until the whole earth shall be 
enrobed with its glory ; it is here, upon 
the heart of this broad continent, where 
the everlasting mountains tower their 
whitened summits, far above the clouds, 
that a people live and reign, who are 
destined to fill the earth with heavenly 
light and truth, till darkness shall be 
no more ; it is here, where liberty has 
sought a resting place from the tyran- 
nical powers of the old world, that 
Zion's towers shall rise and greet the 



heavens, and the shining hosts above, 
arrayed in glorious splendor, descend 
to reign" with man on earth. Ame- 
rica, how art thou favored above all 
lands ! O happy Republic, how exalted 
above all nations ! Within thee is the 
Kingdom of God ! Thou wast chosen 
to prepare its way ! It must increase, 
but thou shalt decrease ! Thou didst 
lift up thy voice and cry to the nations, 
Behold, here are liberty and freedom 
for all, but that which came after thee, 
shall thoroughly purge the floor, and 
restore everlasting peace and liberty to 
the whole earth ! Among all the gov- 
ernments established by human wis- 
dom, none were greater than this Re- 
public, but that power which is least 
in the Kingdom of God is greater than 
it. The one must remain forever, 
while the other, having accomplished 
the purpose for which it was raised up, 
must cease to be, being superseded by 
that which is more glorious. 

There never would have been any 
necessity for a restoration of this divine 
order of Government, if mankind had 
not revolted against the legal power 
and substituted human laws for those 
that were divine. In the early ages 
the Priesthood bore rule among those 
who were righteous. According to the 
revelations which God gave to Joseph 
the Seer, the Priesthood was given to 
Adam, and through the lineage of 
Seth was transferred from generation to 
generation to the days of Noah ; and 
from Noah it continued from father to 
Son until the days of Melchisedec who 
conferred it upon Abraham. Also in 
the days of Abraham God by His own 
hand conferred the Priesthood upon 
Esaias; and Esaias ordained Gad; and 
Gad ordained Jeremy ; and Jeremy or- 
dained Elihu ; and Elihu ordained Ca- 
leb, and Caleb ordained Jethro, Moses 
father-in-law; and Jethro ordained 
Moses. Thus this greater Priesthood 
had place on the earth from Adam till 
Moses; and each successive Priest pro- 
claimed the same salvation, adminis- 
tered the same gospel, with all its or- 
dinances and blessings, that were 
preached and received after Christ, In 
and through the ordinances of the 
Priesthood, the power of Godliness was 

manifest, and by it, holy men were 
enabled to converse with God face to 
face ; and also through the Priesthood 
many obtained sufficient faith and pow- 
er to be translated ; by the power of 
the Priesthood Enoch and his city 
were taken up into heaven, and re- 
served until a day of righteousness 
shall come, when they will come again 
on earth and have place until the end. 

The Priesthood, therefore, is the 
great medium of power, both in the 
heavens and upon the earth. It existed 
before the days of creation, being 
" without beginning of days." 

We shall next prove that the Priest- 
hood is Eternal. We have already 
shown that Christ was consecrated a 
Priest "for evermore 1 ' 1 — that he was 
made "a Priest forever after the order 
( if Melchisedec" We have also proved 
that Melchisedec, being "made like 
unto the Son of God, abideth a Priest 
continually." Both Melchisedec and 
the Son of God, according to Paul, 
were to remain Priests continually, that 
is, for evermore : their Priesthood was 
an everlasting Priesthood which should 
never have an end. 

The saints receive the Priestly and 
Kingly office here in this life ; hence, 
John the Revelator expresses himself 
as follows: "Unto him that loved us, 
and washed us from our sins in his 
own blood, and hath made us Kings 
and Priests unto God and his Father ; 
to him be glory and dominion forever 
and ever." (Rev. 1 : 5, 6.) The saints 
being ordained here in this life both 
Kings and Priests, hold the authority 
after they die and go to the world of 
spirits. Hence, John heard them sing- 
ing in the spirit world the following 
song: "Thou art worthy to take the 
book, and to open the seals thereof: 
for thou wast slain, and hast redeemed 
us to God by thy blood out of every 
kindred, and tongue, and people, and 
nation; and hast made us unto our 
God Kings and Priests : and we shall 
reign on the earth." (Rev. 5: 9, 10.) 
The saints not only retain the office of 
Kings and Priests while as disembodied 
spirits, but they also hold the office 
after the resurrection. Therefore, John 
writes, saying, "Blessed and holy is he 



that hath part in the first resurrection : 
on such the second death hath no 
power, hut they shall he Priests of 
God and of Christ, and shall reign 
with him a thousand years." (Rev. 20: 
(3.) They are not only to reign on the 
earth a thousand years after the resur- 
rection, hut in another passage he says, 
" They shall reign for ever and tver." 
(Rev. 22: 5.) Therefore, all the saints 
who are ordained Kings and Priests in 
this life will retain this office and this 
eternal power for evermore, being made 
as Melchisedec was, like unto the Son 
of God, they will abide Priests con- 
tinually. Therefore, the Priesthood, so 
far as future duration is concerned, is 
eternal and will have no end. 

Next, let us inquire whether the 
Priesthood had a beo-inninc;? It is 
quite evident that it was " without be- 
ginning of days ;" but this expression 
does not prove that it was absolutely 
without any beginning at all. From 
the fact that God the Father must have 
possessed the Priesthood before the 
days of our creation, it is reasonable 
to conclude that it was of very remote 
antiquity. How long the Father had 
been in possession of it, we are not 
able to say. But we know, from what 
has already been said, in the articles on 
Celestial Marriage and The Pre-Ex- 
istence of Man, that He never could 
have been exalted to the high honor 
of becoming the Father of Spirits with- 
out the Priesthood ; therefore He must 
have been a Priest before He begat 
Jesus Christ, His First Porn who Avas 
the oldest of all the family of spirits. 
And w T e also know that as the family 
of spirits are exceedingly numerous, 
that it must have been many thousand 
millions of years ago before the birth 
of His First Porn ; for it would require 
an immense number of ages for one 
Father to have begotten so numerous 
a family, as have already come forth 
from heaven and peopled our world. 
But previous to the birth of His First 
Born, He must have had the Priest- 
hood conferred upon Him preparatory 
to His exaltation and redemption from 
the grave on some ancient world of 
which He was an inhabitant. But the 
Being who conferred that Priesthood 

upon Him must have possessed it Him- 
self. And thus, when we undertake to 
trace back the genealogy of the Priest- 
hood, we find it of necessity running 
back from one redeemed world to ano- 
ther still more ancient ; and that each 
preceding step in the genealogy em- 
braces a period of immense duration. 
Now, how many of these vast periods 
and succession of worlds have inter- 
vened between us and the FIRST 
Being who ever held the Priesthood ? 
We answer, that if it can be proved 
that the Priesthood is Eternal and had 
no beginning, it will necessarily folloAV 
that there must have been an endless 
succession of Beings who held it, or 
else that some Being must have ex- 
isted from eternity who eternally pos- 
sessed it. 

From a revelation on the Priesthood 
in the Book of Mormon, it will be seen 
that it had no beginning. The pro- 
phet Alma in speaking of this holy 
calling, says it was "prepared from the 
foundation of the world for such as 
would not harden their hearts, being in 
and through the atonement of the 
only begotten Son, who was prepared ; 
and thus being called by this holy 
calling, and ordained unto the High 
Priesthood of the holy order of God, 
to teach His commandments unto the 
children of men, that they also might 
enter into His rest ; this High Priest- 
hood being after the order of His Son, 
which order was from the foundation 
of the world ; or in other words, being 
without beginning of days or end of 
years, being prepared from eternity to 
all eternity, according to Flis fore- 
knowledge of all things. Now they 
were ordained after this manner : Being- 
called with a holy calling, and ordain- 
ed with a holy ordinance, and taking 
upon them the High Priesthood of the 
holy order, which Calling, and Ordi- 
nance, and High Priesthood is vnthout 
beginning or end; thus they became 
High Priests forever, after the order of 
the Son-^-the Only Begotten of the 
Father, who is without beginning of 
days or end of years, who is lull of 
grace, equity and truth." (Book of 
Mormon, Chap. 9 : 6.) Here we are 
expressly told that the Calling, and 



Ordinance, and High Priesthood are 

This forever sets the matter at rest 
among all who believe the Book of 
Mormon, that the Priesthood not only 
will have an Eternal future duration, 
but that it has had also an Eternal past 
•duration : consequently, the Priesthood 
with the Calling and Ordinance con- 
nected with it, never had an origin: 
and therefore, there never was a period 
in the endless duration that is past but 
what some personage existed, holding 
the Priesthood. Now there must either 
have been some One personage who 
never had a beginning ; or else there 
must have been an endless succession 
of personages ; for if there ever were 
a period when a personage did not ex- 
ist, then the Priesthood could not have 
been in being, unless we suppose that 
the Calling, Ordinance, and Priesthood 
■existed in connection with unorganized 
materials which would seem to be ab- 
surd. There is something connected 
with a personage that indicates design 
in its construction. The nice adjust- 
ment, and skilful adaptation, and ar- 
rangement of the several parts of -a 
personage, indicate that some wise de- 
signing power purposely constructed 
him with those useful adaptations, and 
therefore, that the personage must have 
had a beginning. If we suppose a per- 
sonage to exist from all eternity, all 
the beneficial arrangements of the dif- 
ferent parts of his system must exist 
without any cause or design. There 
would not be the least reason whatever 
for his limbs being plaeed in the best 
possible position in the body : it could 
not be said that the feet were designed- 
ly placed below the ancles, instead of 
existing on the top of the head, or on 
some other part of the body : it could 
aiot be said that the eyes were purpose- 
ly placed in the head, instead of under 
the arms, or at the ends of the toes ; 
for a personage that is eternal never 
was formed, and therefore, there never 
icould have been any purpose or design 
in the arrangement of its parts. If 
the eyes and ears, head and feet, nose 
mid mouth, hands and arms, are lo- 
•cated in the best possible position for 
the benefit and happiness of the being, 

be assured, that, if the personage is 
eternal, these parts were not thus hap- 
pily located by design. If they were 
designedly placed in these most useful 
positions, then there was a period be- 
fore this design took effect in perform- 
ing this skilful arrangement of the 
several limbs and parts of the system ; 
this therefore, would at once destroy 
the eternity of the system and prove 
that it had a beginning. That which 
is eternal cannot be preceded by a 
cause or design for tin- useful and bene- 
ficial adjustment of its parts. There- 
fore, if some personage existed from all 
eternity we are compelled to renounce 
the doctrine of design, and say that no 
such thing exists ; for if design is not 
manifested in the intricate and won- 
derful adaptations of the several limbs, 
joints, and j^arts of a personage, then 
it is not manifested in any thing, and 
all arguments founded upon it must be 
entirely without foundation. But there 
is no person, possessing a sane mind, 
who will not, at once, admit that pur- 
pose and design are abundantly mani- 
fested in all vegetables, animals, and 
personages upon our globe ; and if this 
really be the fact, then design must 
also be manifested in the personages of 
angels and all higher ami Superior 
Beings. The nature of the argument 
is such, that if it holds good in regard 
to the useful relations existing among 
the different members of one person- 
age, it must necessarily hold good in 
regard to all other personages however 
superior in their nature. Therefore if 
the argument founded on design be 
admissible, then all personages must 
have had a beginning, not excepting 
even the glorious personage of God the 
Father. If the argument founded on 
design proves that God the Father and 
all other personages had a beginning, 
then the only alternative left by which 
to support the revealed fact of an end- 
less Priesthood Avithout beginning, is 
the theory of an end/ess succession of 
personages, each in succession holding 
the Priesthood. According to this 
theory there could not be a first Per- 
sonage, nor a first High Priest, neither 
could there be an eternal Personage 
who had no beginning. But each 



person in the endless succession would 
have- a beginning, and therefore would 
exhibit the marks of design and pur- 
pose in his construction. It will be 
admitted by every one that a succes- 
sion which has no beginning cannot 
possibly have a first term. The High 
Priesthood, therefore, is eternal, without 
beginning, having come down through 
an endless succession of worlds, peo- 
pled by an endless succession of inhab- 
itants : the Calling and Ordinance, 
connected with it, are eternal also, 
having no beginning. 

As the High Priesthood had no be- 
ginning, we have reason to believe that 
the great plan of redemption also had 
no beginning ; and that the law of the 
Gospel is everlasting, having been ad- 
ministered by an everlasting Priest- 
hood in an endless succession of worlds 
that have fallen. Where there is no 
change of the Priesthood we should 
reasonably suppose that there would 
be no change of the law; and that 
where one exists, the other exists also. 

In receiving the gospel, we receive- 
that eternal plan that had no origin — 
a plan by which an endless succession 
of worlds has been redeemed and glo- 
rified, and the inhabitants thereof made 
Kings and Priests to reign forever and 
ever. And thus the works of God 
who dwells in an infinite number of 
tabernacles and worlds, are one eternal 
round, without beginning, without end; 
and thus also, all who receive the gos- 
pel and this eternal Priesthood, and 
are faithful to the end, and receive of 
the fulness of the Father, will be Gods ; 
for the fulness of Him who is from 
everlasting will dwell in them, and 
they in Him ; and henceforth they can 
proclaim themselves, as not only de- 
signed to be to everlasting, because they 
continue, but also "from everlasting" 
because the knowledge,, power, and 
glory that are in them, together with 
the Calling, Ordinance, and Priesthood 
which are upon them, were from ever- 




Love should be the predominant 
ruling principle in all family govern- 
ments. There is no danger of the 
different members of a family loving 
one another too much. They should 
love one another with all their hearts, 
and be willing, if required, to lay down 
their lives for each other. God is love, 
and He is the great fountain from 
which the beings of all worlds derive 
this heavenly attribute ; it flows out in 
infinite streams, imparting joy and hap- 
piness to the whole universe, so far as 
it is received, nourished, and cherished 
by intelligent beings. Love, like all 
other gifts of God, can be cultivated 
and increased, or it can be neglected 
and diminished : it is subject to the 
control of the other faculties of the 
mind : it is not a principle such as is 
often described in novels, which acts 
irresistably, forcing all the other pow- 
ers of the mind into subjection. The 

love which the sexe3 have for each 
other is implanted within them by 
Him who is the God of love. GoJ 
controls this attribute of His nature 
according to wisdom, Justice, mercy, 
and every other attribute which He 
possesses. He has prescribed laws for 
the government of His own attributes ; 
and he never suffers himself to love 
that which is evil or sinful, but always 
loves that which is good, and virtuous, 
and upright : so likewise ought man to* 
control his love by the attributes of his 
nature, according to the laws which 
God has given, and never suffer him- 
self to love anything which is evil, or 
which God has forbidden. 

Man should love all the wives which 
God may give him with a perfect love : 
it is impossible for him to love them 
too Avell, providing that his love is- 
regulated and controlled in all things- 
according to the law of righteousness*. 



But can a man love more than one 
wife with all his heart ? Yes ; he can 
love each one that God gives him with 
all his heart ; and if he have a hun- 
dred, he can love them all with the 
same intensity that he would love one. 
It is true, he could not give the same 
attention to a hundred that he could 
to one ; this would not arise from the 
want of love, but it would be from the 
nature of the circumstances. If a man 
have a dozen children, he can love each 
one of them as much as he loves one ; 
but he cannot pay the same attention 
to a plurality of children as he could 
to one; it is not because his love is 
divided or weakened by the numbers, 
but it is because of the circumstances. 
If God had given a man but one wife, 
it would be his duty to love her with 
all his heart ; and it would not be his 
privilege to love any other woman as 
a. wife. But if God confers a plurality 
of wives upon a man, it would be sin- 
ful for him not to love each one with 
a perfect love, provided that they were 
all equally worthy of his love. God 
loves the children of men according to 
their works, or according to the good 
qualities which He perceives in them : 
those who do the best he loves the best : 
if they do equally well, He loves them 
equally. Man should be exercised with 
tin' same principle ; he should judge in 
righteousness of the good qualities and 
desires of his family, and should love 
those the best who do the best. And 
if any of his family err, he should still 
love them the same as God loves his 
family, though they may sometimes 
err and go estray. God loves his fam- 
ily, not for their errors and sins, but 
because He sees that there are good 
qualities existing in them, and trys to 
save them from their sins; so man 
should love his wives, not because of 
their errors and imperfections, but be- 
cause God has given them to him, and 
because they, in the main, desire to do 
right ; therefore, he should love them 
and try to save them from their errors ; 
and he should never love one. more than 
another, unless they merit it. 

As the man stands at the head of 
the family, it is his duty to seek dili- 
gently for wisdom, to know how to 

govern his family according to the will 
of God. Circumstances may some- 
times be such that he may bestow his 
attentions for a time more abundantly 
upon certain portions of his family than 
upon others ; this may arise, not from 
any partiality or superior love which 
he has for one above that of another, 
but his judgment or the surrounding 
circumstances may dictate this to be 
the wisest course. At another -time, 
he may, perhaps, reverse his attentions, 
and be apparently partial towards those 
whom he had seemed for a while to 
neglect. In all these thing's, a husband 
should be guided by his own judgment, 
enlightened by the Spirit of Truth. 
And in these things he should have 
no rigid fixed laws, tmalterable, like 
those of the Medes and Persians. So 
far as the great principles of righteous- 
ness are concerned, he should be fixed 
and immovable ; but, in regard to his 
conduct in his temporal affairs, and in 
his domestic concerns, he should pre- 
scribe no rules that will compel him to 
act invariably in a certain way : this 
should be left for circumstances and 
the wisdom he has, to dictate and con- 
trol ; and both wives and children 
should be perfectly satisfied to have 
the head of the family be in reality 
the head, and do as seemeth to him 
good ; and, as we have already stated, 
if the head of the family errs in some 
respects, it is better to yield to his will 
than to arise in rebellion against the 
order of family government which God 
has established. If too much partiality 
be used, and any flagrant violations of 
the principles of right occur, there are 
other authorities who can regulate the 
husband ; for this is not the province 
of the wives and children ; it is not for 
them to dictate to the head, but to 
pray for and administer to the head, 
that, perad venture, through their kind- 
ness and meekness, and willing obe- 
dience, the head may be influenced to 
do right. Mutual love should exist 
between a husband and his wives ; for, 
without this, God's order of family 
government cannot be maintained. 

But can several wives love one and 
the same man as their husband ? Yes, 
if he treat them in a way to merit their 



confidence and love. There is no more 
difficulty in several women loving one 
husband than there is in several per- 
sons loving our Lord and Saviour. God 
is the Author of sexual or conjugal 
love, the same as He is of all other 
kinds of pure love ; and if He unites 
several women to one man in the sa- 
cred bonds of matrimony, it is their 
duty to cultivate and increase the 
heavenly principle of pure love to their 
husband, until they love him with all 
their hearts, even as they love God ; 
and he should love them in return, 
even as he loves God. There is no 
evil in love ; but there is much evil 
resulting from the want of love. No 
woman should be united in marriage 
with a man unless she have some love 
for him ; and if she love him in a small 
degree, this is capable of being in- 
creased to perfection. Any woman 
who loves righteousness can and does 
love a man who works righteousness ; 
and she can, by cultivating this love, 
be happy in his society, as a friend and 
as a brother ; and if she were united 
to him in marriage, she could love him 
as a husband ; and if he were worthy, 
her love towards him may be increased 
until the perfect day. So it is with 
man. There is not a righteous good 
woman in the Church of God but what 
a righteous man loves as a friend and 
a sister; and if he were lawfully united 
to her in marriage, he could love her 
as a wife ; and this love, by cultiva- 
tion and mutual kindness, would grow 
stronger and stronger, until they were 
perfected in love. 

But cannot a woman love many men 
as well as for a man to love many wives ? 
We answer, that love is under the con- 
trol of both the sexes ; they are agents 
in the cultivation and exercise of this 
affection, as in the cultivation and ex- 
ercise of all the other attributes of their 
nature. A man has no right to love 
any woman as a wife unless God shall 
give her to him in marriage ; he has 
power, as an agent, to limit his love 
where God limits it ; and if he go 
beyond those limits he transgresses. 
So likewise a woman is limited by the 
law of God to one husband ; and she 
has no right to suffer her love to a;o 

beyond those limits. Her love is un- 
der the control of her agency, and it 
must be confined where the law of God 
confines it, otherwise there is transgres- 
sion. A man loves many wives be- 
cause God gives him many ; and he is 
required to love them, or become a 
transgressor. If God required a woman 
to have many husbands, or permitted 
her to have a plurality, it would then 
be her duty to cultivate the principle 
of love towards them all; but this 
would not be an easy task, unless the 
woman were ntade the head of the 
family ; for one cannot serve two mas- 
ters. And, as the husband stands as 
the master of the house, if a woman 
had two husbands or masters, she 
would be sure, according to the words 
of Christ, "to hate the one and love 
the other," for no one can love and 
serve two masters ; but two can love 
one master ; yes, a hundred wives can 
love one master or husband, for he is 
their head, even as Christ is the great 
Master and Head of the Church. As 
Christ is one, and is the Great Bride- 
groom, being married unto many, so 
likewise the man, being one husband, 
one bridegroom, may be married unto 
many. As the bride of Christ con- 
sists of a plurality of persons, so the 
bride of each of his faithful servants 
may consist of a plurality of individu- 
als. The bride of Christ, though a 
plurality of persons, should be one in 
spirit, in love, and in good works ; so 
likewise the bride of each of his ser- 
vants, however many persons, should 
be perfectly one in their love and union 
of spirit. 

What can be more heavenly and 
God-like than to see a well regulated 
family, governed in wisdom and right- 
eousness ! It is the commencement of 
heaven on earth ! — it is an organization 
destined to be eternal ! The first born 
is represented in Scripture as the be- 
ginning of one's strength ; how much 
greater will be his strength when he 
has a great number of wives and chil- 
dren ! A foundation is then laid for a 
patriarchal kingdom, which shall in- 
crease in numbers without end, over 
which he will reign forever. How 
great reason has such a man to rejoice ! 



How thankful ought lie to be for the 
wives which God has given him, 
through whom he can multiply his 
seed as the stars of heaven ! What 
joy and happiness it must give him to 
love so numerous a family, and to know 
that he is loved by them in return ! 

Love is a principle, like knowledge, 
which can be imparted without dimin- 
ishing the fountain from which it ema- 
nates. Love, in other words, begets 
love. We love that which is congenial 
to our minds ; if we love purity and 
virtue in ourselves, we will love them 
in others ; and when it is known by 
others that we love them, because of 
their virtue and goodness, they will 
love us for like reasons ; thus love, 
when founded upon true principle, is 
reciprocal. Virtue loveth virtue, truth 
embraceth truth, knowledge cleaveth 
unto knowledge ; every good and 
heavenly attribute of our own nature 
Ave love when we see the same mani- 
fested by other beings. We love these 
virtues in either men or women. Sex- 
ual love, without the accompanying 
virtues, is not to be indulged, as it leads 
to evil. God has ordained that pure 
and virtuous love should be incorpor- 
ated with sexual love ; that, by the 
combination of the two, permanent 
unions in the marriage covenant may 
be formed, and the species be multi- 
plied in righteousness. Pure and vir- 
tuous love should always exist between 
a husband and each of his wives, as 
well as sexual love : this will have a 
tendency to impress more permanently 
mind these heavenly principles upon the 
and constitution of the offspring; for 
the offspring will partake, in a greater 
or less degree, of the propensities and 
affections of the parents. How care- 
ful, then, ought the parents to be, lest 
they impress a disposition and tend- 
ency in the offspring that are calcu- 
lated, if not strongly guarded, to ruin 
and destroy them as they grow up to 
act for themselves. God will hold 
parents accountable for these things, 
because they are principles over which 
the} r , as agents, have control. Every 
good principle which you would have 
your children inherit, should be pre- 
dominant and reigu in your own bos- 

oms ; for, though the spirits are pure 
and heavenly when they enter the in- 
fant tabernacle, yet they are extremely 
susceptible of influences either for good 
or for bad. The state of the parents' 
minds at the time of conception, and 
the state of the mother's mind during 
her pregnancy, will be constitutionally 
impressed upon the offspring, bringing 
with it consequences which, in a de- 
gree, have a bearing upon the future 
destiny of the child. 

Love, with all the other virtues, 
should predominate in the bosoms of 
parents, in order that the same virtues 
may be inherited by the children. They 
should be infused into the very consti- 
tution of the child when in embryo ; 
they should be instilled into the mind 
from infancy to manhood, that they 
may become incorporated as fixed and 
immovable principles in the mind of 
man, governing and controlling all the 
future actions of his life. In such 
children parents will have joy : they 
will be the strength of their patriarchal 
government; the honor and crow iw of 
their old age ; their hope and glory in 
the resurrection ; their foundation of 
an endless increase of kingdoms over 
whom they will reigu forever, and with 
whom they will be associated as God's 
throughout the endless ages of eternhy. 

Instead of a plurality of wives being 
a cause of sorrow to females, it is one 
of the greatest blessings of the last 
dispensation : it gives them the great 
privilege of beino- united to a right- 
eons man, and of rearing a family ac- 
cording to the order of heaven. In- 
stead of being compelled to remain 
single, or marry a wicked man who 
will ruin her and her oft'spring, she 
can enter a family where peace and 
salvation reign; where righteousness 
abounds ; where the head of the fam- 
ily stands forth as a patriarch, a prince, 
and a saviour to his whole household ; 
where blessings unspeakable and eter- 
nal are sealed upon them and their 
generations after them; her glory is 
eternal and her joy is full. Rejoice, 
then, ye daughters of Zion, that you 
live in this glorious era ! Rejoice for 
yourselves and for your generations, 
because of the high honors and privi- 



legos conferred upon you ! Rejoice 
that you have entered into blessings 
which have been withheld for many 
ages past because of wickedness ! Re- 
joice and sing for gladness of heart in 
the glorious prospects which open be- 
fore you ! Rejoice in the mountains 
and dales of Utah ! for it is the land 
of your freedom, where the iron yoke 
of Romish and Protestant superstitions 
will be broken from your necks ; where 
you will have the privilege of uniting 
your eternal destiny with the man of 
your choice ; where virtue will reign 
triumphant, and the vile seducer be 
unknown ; where confidence shall wax 
stronger and stronger, being cemented 
by the love of God ! Happy are the 
daughters of Zion ! They would not 
exchange their condition with the 
queens of the earth ! Worldly honors 
and worldly riches are not worthy to 
be compared with the blessings that 
they enjoy ! They love their husbands, 
and their husbands love them ; and 
this love is far greater than the love 
which dwells in the hearts of the 
wicked. The children of Zion love 
in proportion to the heavenly knowl- 
edge which they have received ; for 
love keeps pace with knowledge, and 
as the one increases so does the other ; 
and when knowledge is perfected, love 
will be perfected also. The wicked 
are not capable of loving in as great 
a degree as the righteous, because they 
are destitute of the knowledge of God, 
and do not appreciate wives or chil- 
dren as they ought. They do not 
fully realize the end and purpose of 
of the Almighty in joining the sexes 
in holy matrimony ; and without a 
knowledge of these things they can- 
not love as the righteous ; for love is 
of God, and they who live nearest to 
the Lord will love most ; and they 
who love most will be the most happy. 
If we should inquire what consti- 
tutes the misery of the fallen angels, 
the answer would be, they are desti- 
tute of love ; they have ceased to love 
God ; they have ceased to have pure 
love one towards another ; they have 
ceased to love that which is good. 
Hatred, malice, revenge, and every 
evil passion have usurped the place of 

love ; and unhappiness, wretchedness, 
and misery, are the results. Where 
there is no love, there will be no desire 
to promote the welfare of others. In- 
stead of desiring that others may be 
happy, each desires to make all others 
miserable like himself; each seeks to 
gratify that hellish disposition against 
the Almighty which arises from his 
extreme hatred of that Avhich is good. 
For the want of love the torment of 
each is complete. All the wicked who 
are entirely overcome by these ma- 
licious spirits will have the heavenly 
principle of love wholly irradicated 
from their minds, and they will become 
angels to these infernal fiends, being 
captivated by them, and compelled to 
act as they act. They cannot extri- 
cate themselves from their power, nor 
ward off the fiery darts of their ma- 
licious tormentors. Such will be the 
condition of all beings who entirely 
withdraw themselves from the love of 
God. As love decreases, wickedness, 
hatred, and misery increases ; and the 
more wicked individuals or nations be- 
come, the less capable are they of lov- 
ing others and making them happy ; 
and vice versa, the more righteous a 
people become the more they are quali- 
fied for loving others and rendering 
them happy. A wicked man can have 
but little love for his wife ; while a 
righteous man, being filled with the 
love of God, is sure to manifest this 
heavenly attribute in every thought 
and feeling of his heart, and in every 
word and deed. Love, joy, and inno- 
cence will radiate from his very counte- 
nance, and be expressed in every look. 
This will beget confidence in the wife 
of his bosom, and she will love him 
in return; for love begets love; hap- 
piness imparts happiness ; and these 
heaven-born emotions will continue to 
increase more and more, until they are 
perfected and glorified in all the ful- 
ness of eternal love itself. 

Could wicked and malicious beings, 
who have irradicated every feeling of 
love from their bosoms, be permitted 
to propagate their species, the offspring 
would partake of all the evil, wicked, 
and malicious nature of their parents. 
However pure the spirits might be, 



■when permitted to enter such degraded 
tabernacles, yet, being extremely sus- 
ceptible to influences, they ■would 
speedily partake of all the evil nature 
"which characterized the spirits of the 
father and mother : thus they would 
soon become devils incarnated in flesh 
and bones. Such would be the dread- 
ful consequences of offspring, brought 
into existence by parents destitute of 
the principles of love, like the fallen 
angels. The same consequences, to a 
certain degree, would result from the 
multiplication of wicked parents. In 
proportion as the pure love of God is 
irradiated from their hearts, the un- 
holy passions take the place thereof, 
and the offspring partake of these un- 
lovely principles which are engendered 
in the nature and constitution of the 
infant tabernacle, and begin to act 
upon the pure spirit that takes up its 
abode therein, forming, modifying, and 
and bending, in a great measure, its 
inclinations, until, by the time that it 
grows up to know good from evil, it 
becomes prepared to plunge headlong 
into all the vices of its ungodly pa- 
rents : thus the parents, for the want 
of that holy and pure affection which 
exists in the bosom of the righteous, 
not only destroy their own happiness, 
but impress their own degraded and 
unlovely passions upon the constitu- 
tion of their offspring. It is for this 
reason that God will not permit the 
fallen angels to multiply : it is for this 
reason that God has ordained marri- 
ages for the righteous only : it is for 
this reason that God will put a final 
stop to the multiplication of the wick- 
ed after this life,, it is for this reason 
that none but those who have kept 
the celestial law will be permitted to 
multiply after the resurrection : it is 
for this reason that God has ordained 
that the righteous shall have a plural- 
ity of wives ; for they alone are pre- 
pared to beget and bring forth offspring 
whose bodies and spirits, partaking of 
the nature of the parents, are pure and 
lovely, and will manifest, as they in- 
crease In years, those heaven-born ex- 
cellencies so necessary to lead them to 
happiness and eternal life. 7*. 

The Celestial male and female, after 
the resurrection, will be perfected in 
knowledge, and in holiness, and in 
pure affection and love: they will 
know as God knows ; be pure as He 
is pure, and love as He loves: their 
knowledge, their purity, and their af- 
fections, before their celestial glorifica- 
tion, will increase alike, and keep pace 
with each other, until they are per- 
fected, when they will enjoy in fulness 
every attribute and affection which 
God himself enjoys, and will be like 
Him in all these tilings. Then, and 
not till then, will they be permitted to 
propagate that higher order of beings 
called spirits. As the character of 
parents in this life is impressed, in a 
great measure, upon their children, so 
likewise the character of the celestial 
parents will be incorporated in the 
very being of their spirit offspring. 
The unorganized spirit-matter will not 
only take the form or image of the 
celestial parents, but every particle 
thereof will begin to develope the 
germs of all those eternal attributes 
which dwell in all their fulness in 
both father and mother. 

If beings who are not perfected 
should have the privilege of propa- 
gating a spirit offspring, they could 
not impress the organized spirit em- 
bryo with the elements of those higher 
attributes which appertain to the celes- 
tial ; and, consequently, if the germ 
of the infant spirit were conceived and 
fashioned in imperfection, the super- 
structure or infant spirit itself could 
never advance to perfection. The eter- 
nal attributes must be properly devel- 
oped, in order that they may be prop- 
erly perfected ; this is the reason why 
none but those who attain to the ful- 
ness of celestial glory, and become 
God's, will be entrusted with wives, 
and with power to propagate sons and 
daughters ; that this, the most import- 
ant of all things — the organizatian of 
immortal spirits, may be brought about 
through the highest, and most exalted, 
and most glorious personages in the 
universe, that they may infuse into the 
very constitution of their beloved chil- 
dren the germs of all the great, and 



pure, and sublime attributes which are 
perfected in all their fulness in them- 

If none but Gods will be permitted 
to multiply immortal children, it fol- 
lows that each God must have one or 
more wives. God, the Father of our 
spirits, became the Father of our Lord 
Jesus Christ according- to the flesh. 
Hence, the Father saith concerning 
him, " Thou art my Son, this day have 
I begotten thee." We are informed in 
the first chapter of Luke, that Mary 
was chosen by the Father as a choice 
virgin, through whom He begat Jesus. 
The angel said unto the Virgin Mary, 
"The Holy Ghost shall come upon 
thee, and the power of the Llighest 
shall overshadow thee : therefore, also, 
that holy thing which shall be born of 
thee shall be called the Son of God." 
After the power of the Highest had' 
overshadowed Mary, and she had by 
that means conceived, she related the 
circumstance to her cousin Elizabeth 
in the following words : '• He that is 
Mighty hath done to me great things ; 
and holy is His name 1 " It seems from 
this relation that the Holy Ghost ac- 
companied "the Highest" when He 
overshadowed the Virgin Mary and 
begat Jesus ; and from this circum- 
stance some have supposed that the 
body of Jesus was begotten of the 
Holy Ghost without the instrumental- 
ity of the immediate presence of the 
Father. There is no doubt that the 
Holy Ghost came upon Mary to sanc- 
tify her, and make her holy, and pre- 
pare her to endure the glorious presence 
of "the Highest," that when "He" 
should "overshadow" her she might 
conceive, being filled with the Holy 
Ghost ; henee the angel said, as re- 
corded in Matthew, "That which is 
conceived in her is of the Holy Ghost;" 
that is, the Holy Ghost gave her 
strength to abide the presence of the 
Father without being consumed ; but 
it was the personage of the Father 
who begat the body of Jesus ; and 
for this reason Jesus is called "the 
Only Begotten of the Father;" that 
is, the only one in this world whose 
fleshly body was begotten by the 
Father. There were millions of sons 

and daughters whom He beo-at before 
the foundation of this world, but they 
were spirits, and not bodies of flesh 
and bones ; whereas, both the sjurit 
and body, of Jesus were begotten by 
the Father — the spirit having been 
begotten in heaven many ages before 
the tabernacle was begotten upon the 

The fleshly body of Jesus required 
a Mother as well as a Father. There- 
fore, the Father and Mother of Jesus, 
according to the flesh, must have been 
associated together in the capacity of 
Husband and Wife ; hence the Virgin 
Mary must have been, for the time 
being, the lawful wife of God the 
Father : we use the term lawful Wife, 
because it would be blasphemous in 
the highest degree to say that He 
overshadowed her or begat the Saviour 
unlaw fulh'. It would have been un- 
lawful for any man to have interfered 
with Mary, who was already espoused 
to Joseph ; for such a heinous crime 
would have subjected both the guilty 
parties to death, according to the law 
of Moses. But God having created 
all men and women, had the most per- 
fect right to do with His own creation, 
according to His holy will and pleasure : 
He had a lawful right to overshadow 
the Virgin Marvin the capacity of. a 
husband, and beget a Son, although 
she was espoused to another ; for the 
law which lie gave to govern men 
and women was not intended to gov- 
ern Himself, or to prescribe rules for 
his own conduct. It was also lawful 
in Him, after having thus dealt with 
Mary, to give her to Joseph her es- 
poused husband. Whether God the 
Father gave Mary to Joseph for time 
only, or for time and eternity, we are 
not informed. Inasmuch as God was 
the first husband to her, it may be that 
He only gave her to be the Avife of 
Joseph while in this mortal state, and 
that He intended after the resurrection 
to again take her as one of his own 
wives to raise up immortal spirits in 

As God the Father begat the fleshly 
body of Jesus, so He, before the world 
began, begat his spirit. As the body 
required an earthly Mother, so his 



spirit required a heavenly Mother. As 
God 'associated in the capacity of a 
husband with the earthly mother, so 
likewise He associated in the same ca- 
pacity with the heavenly one. Earthly 
things being in the likeness of heavenly 
things; and that which is temporal 
being in the likeness of that which is 
eternal ; or, in other words, the laws 
of generation upon the earth are after 
the order of the laws of generation in 
heaven. But if we have a heavenly 
Mother as well as a heavenly Father, 
is it not right that we should worship 
the Mother of our spirits as well as the 
Father \ No ; for the Father of our 
spirits is at the head of His household, 
and His wives and children are re- 
quired to yield the most perfect obe- 
dience to their great Head. It is law- 
ful for the children to worship the King 
of Heaven, but not the "Queen of 
heaven." The children of Israel were 
severely reproved for making offerings 
to the " Queen of heaven." Although 
she is highly exalted and honored as 
the beloved bride of the great King, 
yet the children, so far as we are in- 
formed, have never been commanded 
to pray to her or worship her. Jesus 
prayed to His Father, and taught His 
disciples to do likewise ; but we are 
nowhere taught that Jesus prayed to 
His heavenly Mother : neither did he 
pray to the Holy Ghost as his Father. 
If He were begotten by the Holy 
Ghost, then He would have called him 
His Father ; but, instead of doing so, 
the Holy Ghost himself was subject 
unto Jesus ; and He had power to send 
him as His minister after he returned 
to his Father. 

Next let us enquire whether there 
are any intimations in Scripture' con- 
cerning the wives of Jesus. We have 
already, in the 9th No. of this volume, 
spoken of the endless increase of 
Christ's government. Now, we have 
no reason to suppose that this increase 
would continue, unless through the 
laws of generation, whereby Jesus, 
like His Father, should become the 
Father of spirits ; and, in order to be- 
come the Father of spirits, or, as Isaiah 
says, " The Everlasting Father," it is 
necessary that He should have one or 

more wives by whom lie could multi- 
ply His seed, not for any limited period 
of time, but forever and ever : thus He 
truly would he a Father everlasti n ghj, 
according to the name which was to 
be given Him. The Evangelists do 
not particularly speak of the marriage 
of Jesus; but this is not to be wondered 
at, for St. John says : " There are also 
many other things which Jesus did, 
iln' which, if they should be written 
every one, I suppose that even the 
world itself could not contain the books 
that should be written." (John 21 : 
25.) One thing is certain, that there 
were several holy women that greatly 
\o\ ed Jesus — such as Mary, and Martha 
her sister, and Mary Magdalene; and 
Jesus greatly loved them, and associated 
with them much ; and when He arose 
from the dead, instead of first showing 
Himself to His chosen witnesses, the 
Apostles, He appeared first to these 
women, or at least to one of them — 
namely, Mary Magdalene. Now, it 
would be very natural for a husband 
in the resurrection to appear first to 
his own dear wives, and afterwards 
show himself to his other friends. If 
all the acts of Jesus were written, we 
no doubt should learn that these be- 
loved women were his wives. Indeed, 
the Psalmist, David, prophesies in 
particular concerning the Wives of the 
Son of God. We quote from the Eng- 
lish version of the Bible, translated 
about three hundred and fifty years 
ago : " All thy garments smell of 
myrrh, and aloes, and cassia : when 
thou contest out of the ivory palaces, 
inhere they have made thee glad, Kings' 1 
daughters were among thine honorable 
WIVES : upon thy right hand did 
stand the QUEEN in a vesture of gold 
of Ophir? (Psalm 45:8, 9.) That 
this passage has express reference to 
the Son of God and His Wives, will 
be seen by reading' the sixth and sev- 
enth verses which are as follows : 
"Thy throne, O God, is forever and 
ever : the sceptre of thy kingdom is a 
right sceptre. Thou lovest righteous- 
ness, and hatest wickedness : therefore 
God, thy God, hath annointed thee 
with the oil of gladness above thy 
fellows." This Being:, whom the Psalm- 



ist here calls God, is represented in the [ orahle Wives." King James' transla- 

next verses as having- "honorable 
Wives," If any should still doubt 
whether this prophecy has reference 
to the Son of God, they may satisfy 
themselves by reading Paul's applica- 
tion of these passages in the eighth 
and ninth verses of the first chapter 
of his epistle to the Hebrews : " But 
unto the Son He saith, Thy throne, 
God, is forever and ever ; a sceptre of 
righteousness is the sceptre of thy 
kingdom. Thou hast loved righteous- 
ness and hated iniquity ; therefore God, 
even thy God, hath annointed thee 
■with the oil of gladness above thy 
fellows." Paul applies the words of 
the prophet David to the son of God, 
to the annointed Messiah, who is 
called God, and whose "throne is 
forever and ever." Let it be remem- 
bered, then, that the Son of God is 
expressly represented as having " hon- 

tors were not willing that this passage 
should have a literal translation, ac- 
cording to the former English render- 
ing, lest it should give countenance to 
Polygamy ; therefore they altered the 
translation to honorable women instead 
of wives; but any person acquainted 
with the original can see that the first 
translators have given the true render- 
ing of that passage. Indeed, the very 
next sentence most clearly demon- 
strates this ; for the Son of God is 
represented as having a "QUEEN" 
standing upon His right hand, clothed 
" in a vesture of gold." This Queen 
is exhorted in the followino; endearing; 
language ; " Hearken, O daughter, and 
consider, and incline thine ear ; forget 
also thine own people, and thy father's 
house ; so shall the King greatly de- 
sire thy beauty, for he is thy Lord ; and 
worship thou Him." (Verses 10, 11.) 

{To be continued.) 


The SEER will be continued for the year 1854, on the same terms as the 
first volume. AW those who wish to become subscribers for the second vol- 
ume should send in their names, address, and subscription money without de- 
lay, as we desire to know immediately about how many copies of the first 
number to publish, that we may not be under the necessity of issuing, at much 
expense, a second edition to supply their demands. Our subscribers for the 
first volume need not expect to receive the second without complying with the 
terms of advance payment. Should any of our subscribers wish to emigrate 
to Utah next season, they can, by notifying us of their intentions, receive the 
balance of their numbers in that Territory without any additional expense. 
Our agent for Utah is Orson Pratt, jr., Salt Lake City. All subscribers in 
that Territory, by forwarding to our agent there $1 in advance, will receive 
their papers from him through the mail or otherwise, as they may direct. 

Every family of the Saints should take the SEER. And those who have 
means should take one copy for each of their children, for they will be greatly 
sought after in years to come, when they cannot be obtained without the ex- 
pense of reprinting. 

All the back numbers of the first volume can still be obtained. — Editor. 


Power and Eternity of the Priesthood 145 

Celestial Marriage 152 

Notice 160 


Edited and Published bt Orsox Pratt, 

at $1 per annum, invariably in advance. 


All ye inhabitants of the world, and dwellers on the earth, See Ye, when He 
liftcth up an Ensign on the Mountains.— Isaiah xvm, 3. 

Vol. I. 

NOVEMBER, 1853. 

No. 11. 


To the Saints scattered throughout the United States and British Provinces — 
Greeting : 

Dear Brethren: With a heart full 
of gratitude to the great Giver of every 
good and perfect gift, for His manifold 
mercies and blessings so liberally be- 
stowed upon His people in the last 
days, I again attempt to communicate 
to you, through the medium of an 
Epistle, such items of intelligence and 
instruction, as will, no doubt, be inter- 
esting to you to learn. 

Utah, the great central gathering 
place for the Saints throughout the 
world, is in a very prosperous and flour- 
ishing condition: her settlements are 
rapidly extending throughout the 
breadth of the Territory, north and 
south. This Territory is included be- 
tween the parallels of 37° and 42° 
North, and between the meridians of 
29° and 43° West of Washington; or 
in other words, it is about 350 miles 
broad from North to South, and about 
650 miles long from East to West, in- 
cluding an area of about 225,000 square 
miles. The Legislature, during its first 
session, in 1852, divided the Territory 
into twelve counties, namely: Weber, 
Davis, Desert, Green River, Great Salt 
Lake, Utah, Tooele, Juab, Millard, San 
Pete, Iron, and Washington. These 
counties are mostly bounded by meri- 
dians and parallels of latitude, and in- 
clude the whole Territory. By far the 
greater portion of this Territory consists 
of mountains and deserts entirely unfit 
for the habitation of man or animals. 

In the midst of these dreary wastes, 
may be seen, here and there, beautiful 
and fertile valleys, watered by crystal 
streams, formed by the melting snows 
which are deposited, during the winter, 
in vast abundance upon the surrounding 
mountains. During the summer, it is 
seldom that a sufficient quantity of rain 
falls for farming purposes ; hence, the 
husbandman is obliged to resort to the 
process of irrigation: this is accom- 
plished by forming artificial canals and 
channels in which the water is conveyed 
from the higher elevations near the base 
of the mountains to the lower portions 
towards the centres of the valleys, and 
is used at such times and in such quan- 
tities, as are considered necessary by the 

Grains and vegetables of every de- 
scription that are produced in the same 
latitudes in the States, grow in the most 
luxuriant abundance. Young fruit trees 
seem to be thrifty and doing well : some 
peaches have been produced for two or 
three years past. It is one of the best 
grazing countries in the world ; the fine 
bunch grass will fatten cattle and 
horses equal to grain : it is seldom that 
farmers cut much hay, for the cattle 
can generally find good grazing the 
year round. 

Timber for building purposes, is not 
found in the valleys, but is procured 
from the mountains, and consists prin- 
cipally of pine and fir. Wood for fuel 



is also generally obtained in the moun- 
tains, although in some of the more 
southern parts a scrubby cedar grows 
in places in the valleys: it is quite ex* 
pensive and tedious to procure the ne- 
cessary timber and fuel. Coal and iron 
ore abound in the southern counties, 
and probably in many other places 
where they are not yet discovered. 
And most happily gold, silver, and 
other precious metals do not, to any 
great extent, trouble Utah's soil; or at 
least, the people have not been so un- 
fortunate as to discover them, during 
the infancy of their settlements. 

Many of the fresh water lakes and 
larger streams are well stored with fish, 
of which the salmon trout is the prin- 
cipal, (lame is rather scarce ; although 
in the mountains and uninhabited val- 
leys there are occasionally seen some 
few antelope, deer, elk, mountain sheep, 
foxes, wolves, and grizly bears.- Large 
quantities of wild fowl, principally 
geese and ducks, abound in the vicini- 
ty of lakes and water courses. 

The climate in midsummer is dry 
and hot; the thermometer, during the 
middle of the day, frequently ranging, 
in the shade, from 90° to 105° Fahren- 
heit ; evenings and mornings generally 
cool, being refreshed by mountain 
breezes. The atmosphere is pure and 
healthy, and very bracing and invigor- 
ating to the system. That dreadful 
scourge — the cholera — which has found 
its way into almost every nook and cor- 
ner of our globe, has not yet been per- 
mitted to scale the summit of the 
" everlasting hills," and enter those 
healthful vales, 'the winters are mild. 
Snow, seldom falling in the valleys but 
a few inches in depth, soon disappears 
under the warming influences of the 
bright rays of the sun, as they pene- 
trate, without much obstruction, the 
serene, almost cloudless, and rarefied 
atmosphere of that elevated region. 
Spring and autumn are also mild ; 
though given to more sudden transitions 
from cold to heat, and from heat to 
cold, than climates of the same latitudes 
on the Atlantic coast. Vines, vege- 
tables, corn, &c, are frequently injured 
by untimely frosts. Winds are exceed- 
ingly variable, shifting almost every day 

to the four points of the compass : heavy 
showers are rare, but wdien they do 
come, they are generally accompanied 
with thunder and hail, and sometimes 
with strong winds. 

The lowest of these vallies are ele- 
vated more than 4000 feet above the 
sea level ; while the elevation of some 
of the more southern ones, where settle- 
ments are formed, is near 6000 feet. 
The mountains, in many places in the 
immediate vicinity of the settlements, 
tower up in rugged majestic grandeur 
from 4000 to 7000 feet in perpendicu- 
lar height above the vallies. The sum- 
mits of these mountains, whitened with 
eternal snows, glisten in the sunbeams 
and exhibit sceneries of the most dazzling 
splendor and picturesque beauty, as if 
covered with the glories of heaven like 
Sinai of old. 

There are several small tribes or 
rather bands of Indians, inhabiting dif- 
ferent parts of the territory, who arc 
sunk in the lowest depths of darkness, 
degradation, and misery. These bands 
wander over the territory, often robbing 
and murdering one another, and steal- 
ing whenever they have a favorable 
opportunity. They live mostly on 
berries, roots, crickets, fish, and such, 
small game as they may be able to pro- 
cure with the bow and arrow. They 
are almost entirely naked. Sometimes, 
though very rarely, they have tents or 
wigwams formed of the skins of animals ; 
but most generally they live in caves or 
in a thick cluster of bushes without 
much shelter except a few limbs of 
small trees, bent down and loosely 
covered with branches. Since the sett- 
lement of the Saints in that territory, 
their condition is being greatly im- 
proved: many are beginning to labor 
and thus furnish themselves with food, 
and blankets, and in some instances 
with houses which the saints have 
erected for them: although of late, 
through the treacherous, restless, and 
warlike spirit of Walker, one of their 
principal chiefs, they have been stirred 
up to hostilities, and have committed 
some depredations; but through the 
wise and energetic policy of Gov. 
Young in placing all the settlements 
in a state of defense, and in giving 



mik t counsel to the saints to act only 
•on the defensive, it is to be hoped that 
they will soon see their folly, and cease 
their hostilities, and learn that the 
saints are their friends, and not their 

The population of Utah numbers 
from thirty to thirty-fiv-e thousand and 
is annually increasing by the emigration 
■of the saints from the different nations 
©f the earth. A chain of settlements 
have been formed extending north and 
south some 350 miles. Many small 
<cities have been founded and incorpo- 
rated with certain powers and pri\ il< ges 
by the Legislature. The following are 
some of the principal villages and cities 
of the territory, named in the order of 
their succession, commencing on the 
north : Brownsville, < >gden, Great Salt 
Lake. Lehi, Provo, Springville, Nephi, 
Manti, Fillmore, Parovan, and Cedar 
cities, Fillmore city, being near the 
centre of this chain of settlements, is 
appointed as the seat of government, 
'it which place the state house is being 
built. Great Salt Lake city is by far 
the largest and most populous in the 
territory; it covers an area of several 
square miles and contains from eight 
to ten thousand inhabitants. Thestreets 
are eight rods wide, crossing each other 
at right angles, and running north and 
south, east and west ; each block eon- 
tains ten acres and is divided into eight 
lots, each ten rods wide by twenty 
long, affording an acre and one quarter 
for a building spot and garden to each 
family. One of these squares was re- 
served for public buildings, on which a 
tabernacle has been erected and com- 
pleted that will accommodate about 
■3000 persons. A temple also is to be 
reared upon the same, the foundation 
of which was laid on the sixth of April 
last. This whole block is fast being 
■enclosed by a high wall, encircling a 
large public joiners' shop wdiich is to 
be used in the construction of the temple. 
With common prosperity and the bless- 
ings of heaven in a few years will be 
seen a large and magnificent temple 
with its towers pointing towards heaven, 
erected upon that lovely and conse- 
crated spot. There are several other 
public buildings in the city, among 

which may be mentioned the Social 
Hall and Council House; in the latter 
oi' which the Legislature have as yet 
held their sessions. 

Great attention is being paid to the 
erection of school houses, and the edu- 
r at ion of youth. And it is to be 
fondly hoped, that the rising generation 
in Utah will be generally and thoroughlv 
educated in every useful branch of learn- 
in g and science. A foundation is being 
laid, broad and deep, to accomplish 
this most desirable object. It is in 
contemplation to erect a magnificent 
University in which the higher depart- 
ments of science will be extensively 
taught ; that Utah, being filled with 
the knowledge of heaven and earth, 
may be as a great light upon the mount- 
ains which shall be seen by the nations 
afar off, and cause many of them to ex- 
claim, " Come let us arise, and go up 
unto the mountains of Zion, unto the 
house of God of Jacob, that we also 
may be taught in His ways and in- 
structed in His paths; for there are no 
people like the inhabitants of Zioii, full 
of wisdom, knowledge, and power; 
their laws are founded in justice, equity, 
and truth ; and their officers execute 
righteousness in the land ; peace and 
salvation are within their borders; and 
the Holy One of Israel is their strength 
for evermore." 

The most of the buildings in Utah 
are constructed of " adobies " or sun- 
dried brick which, when properly made, 
are not only durable but impart beauty 
to the edifices, erected with them, 
giving them the appearance of stone. 

Many good flouring mills are in ope- 
ration, and also many saw mills. It is 
the intention of the Saints to establish 
manufactories of various descriptions, 
and as much as possible produce within 
themselves from the raw material, all 
kinds of useful machinery, cloths, do- 
mestics, prints, shawds, hats, leather, 
pots, kettles, stoves, all kind of farming 
utensils, hardware, earthen-ware, tin- 
ware, chairs, tables, bedsteads, sugar, 
paper, glass, nails, mechanic tools, and 
every thing else which will tend to the 
peace, comfort, welfare, prosperity, and 
happiness of the territory. Many of 
these branches of buisness are already 



in successful operation ; and by proper 
industry and j>erseverance, the Saints 
will not, after a few years, be dependant 
on foreign nations, or even the States, 
for the necessaries and luxuries of life. 

At present goods are purchased in 
the States, and transported by wagons 
across the plains at an expense of about 
$250 per ton, which, added to the great 
profits that merchants generally realize 
by the sale of the same throughout the 
territory, cause the various articles of 
merchandize to be exceedingly expen- 

Up to the present time, farmers have 
found a ready market for all their sur- 
plus grain and other productions through 
the increased numbers of the saints 
which annually pour into the territory, 
and also through the overland California 
emigration which, for the most part, 
pass through Utah and recruit them- 
selves with a fresh supply of provisions. 
Horses, mules, cattle, and sheep, find 
ready sale in California. The great 
facilities, presented for raising stock 
without much expense, will cause that 
branch of buisness to be one of the 
most profitable and lucrative of any in 
the country. 

It is required of all the Saints to 
give one-tenth of all their property as 
.tithing, which is given into the hands 
of the principal Bishop or his agents to 
be under the control of the First Presi- 
dency of the Church for the erection of 
church buildings and other public 
works ; and also to be applied to what- 
ever object may be considered for the 
benefit of the Saints. The Saints also 
are required to give one-tenth of their 
annual income as tithing for the same 
purposes as above specified. 

Independent of the tithing, another 
fund has been raised by the voluntary 
donations of the Saints throughout the 
world, called, " The Perpetual Emi- 
grating Fund." This fund is intended 
to assist the poor among the Saints in 
gathering out from all nations. Those 
whom the agents assist through the 
medium of this fund, are required to 
give a written bond or obligation, that 
they will refund by their labour or 
otherwise, after they arrive in Utah, 
the amount which has been expended 

for their benefit. By this policy, hun- 
dreds of the poor are gathered annually,, 
and still the fund in the end is not 
diminished. It now amounts to up- 
wards of thirty thousand dollars, and 
will, no doubt, through the liberality of 
the Saints, .shortly be swelled to ten 
times that sum. 

The Saints throughout the United 
States and British Provinces are re- 
quired to forward, by letter or other- 
wise, their tithings to me, according to 
the instructions of the First Presidency 
in their letter of appointment to me, 
published in the first No. of the first 
volume of the Seer. Let all the Saints 
remember, both rich and poor, that the 
Lord requires them to give the value of 
one-tenth part of all they possess. If 
any Saint possess ten dollars, one dollar 
of the same is the Lord's ; if he possess 
ten millions of dollars, one million is the 
Lord's. And let every Saint remember 
that after he has given one-tenth of all 
he possesses, he must still continue to 
give each year one-tenth of his income ; 
whether such income arises from labour,, 
buisness, increase of stock, or in any 
other way; one-tenth thereof is the 
Lord's, and should be given to him 
every year. How many of the Saints 
in our field of labour are delinquents ? 
How many have failed to comply with 
the word of the Lord in regard to the 
payment of their tithing ? Let them re- 
member also that those whose names 
are not found on the tithing Books, as 
having paid up the full amount of their 
tithing, can in no wise be permitted to 
enter the holy temple and receive their 
endowments ; those great and holy 
temple ordinances, instituted from be- 
fore the foundation of the world, as the 
only means by which the Saints can be 
exalted to the fulness of celestial glory, 
will be withheld from them, until the 
debt is cancelled : it is a debt which 
you owe the Lord ; and it is for your 
good to pay it : as for the faithful ser- 
vants of God, it matters not to them 
whether you pay your tithing or not ; 
the Church can get along without it : 
it is only for your own good that you 
are exhorted to obey the Lord in this 
thing, knowing that if you fail, you can- 
not receive the blessing:. 



All who wish to donate to the "Per- 
petual Emigrating Fund" ean forward 
their subscriptions to me, and the same 
will be entered in our books which will, 
in connection with the tithing books, 
be handed over in due time to the 
Bishop in Zion to be copied into the 
general Records. 

At a special conference held by the 
Saints in Salt Lake City in August, 
1852, about one hundred missionaries 
were sent out to the various nations of 
the earth ; twenty-five others were sent 
forth by the general conference in April 
last ; and doubtless many more have 
received missions at the special con- 
ference held in August last ; the pro- 
ceedings of which have not yet reached 

The Book of Mormon has been trans- 
lated and published in the Danish, 
German, Italian, French, and Welsh 
languages: a translation also is nearly 
completed in the native tongue of the 
Sandwich Islands. And instructions 
have been given to the missionaries to 
translate it into every language under 
heaven as fast as time and circum- 
stances will permit. The revelations 
and commandments have also been 
translated into several languages, as 
well as numerous other publications of 
the Church. A periodical, devoted to 
the doctrine of the Saints has been 
published for several years in the Welsh 
language. Elder Stenhouse publishes 
a monthly periodical in Switzerland in 
the French: and another is being pub- 
lished in Paris in the same language. 
The '• Deserkt News," a semi-monthly 
Newspaper, is published in Great Salt 
Lake City at $5 per annum in advance. 
The " Millennial Star " was com- 
menced in England in 1840: it now 
has a weekly circulation of about 
eighteen thousand. Besides all these, 
hundreds of thousands of pamphlets 
have been widely circulated in the 
British Isles, in Europe, Asia, Australia, 
Pacific Islands, and Ameriea, illuci- 
dating the doctrines of the Saints. 

The Statistical Report of the Church 
of the Saints in the British Islands for 
the half year ending June 30th, 1S53, 
gives the following total : 53 Confer- 
ences, 737 branches, 40 Seventies, 10 

High Priests, 2578 Elders, 1854 Priests, 
1416 Teachers, 834 Deacons, 1776 
Excommunicated, 274 dead, 1722 Emi- 
grated, 2601 Baptized, 30690 Total. 

In the Society Islands in the Spring 
of 1852, the Saints numbered between 
1500 and 2000: these were scattered 
over some 20 Islands, and were greatlv 
persecuted by the Roman Catholics and 
the French authorities: many were 
severely whipped; large numbers of 
others closely confined ; and others still, 
threatened with death: their only crime 
consisted of meeting together for prayer. 

At a conference, held on the 9th of 
last March on one of the Sandwich Is- 
lands, there were represented 18 Mis- 
sionaries from Utah and about 1200 
Saints who dwell on different Islands 
of the group. From a letter, dated 
April 26th, 1853, the work is rapidly 
progressing at Honolulu, as many as 
39 having been baptized in one day. 
A branch of about 80 newly baptized 
persons had just been organized. 

In a letter from Elder Charles W. 
Wandell, dated Sydney, March 29th, 
1853, w r e learn that there were upwards 
of one hundred Saints in Australia. 
A small company of 29 persons were 
about to sail for California, on their way 
to the Salt Lake. 

On the 23d of July last, the French 
Mission consisted of 4 Conferences, 9 
branches, and a total of 307 members, 
including officers. 

The work in Italy, Switzerland, and 
Germany is slowly, but steadily pro- 
gressing. In Denmark, Sweden, and 
Norway, persecution rages : the Saints 
are whipped, imprisoned, and mobbed 
for preaching, praying, and baptizing ; 
and yet hundreds are constantly em- 
bracing the doctrine. In Asia the work 
progresses but slowly : but as there have 
been a number of missionaries lately 
sent to China, Hindostan, East Indies, 
and Siam, it is likely that we shall, be- 
fore many months, obtain good news 
from them. At Malta many have been 
baptized and the truth is spreading. 
Baptisms have commenced at Gibralrer; 
and at the Cape of Good Hope, some 
are investigating the fulness of the 

A large company of Danish saints 



Lave .already emigrated to Utah. A 
few German Saints left Hamburgh the 
13th of August, on their way to Salt 

A few are being baptized into the 
church in several of the States, and in 
the British Provinces. 

A large colony of the Saints is 
founded in Southern California under 
the presidency of Amasa Lyman and 
Charles C. Rich, two of the twelve. 

I shall not attempt, in this short epis- 
tle to give one hnndreth part of the 
interesting news which begins to pour 
in from all nations wherever the Latter- 
Day Saint Missionaries are sent. Sure- 
ly the Gospel will soon be preached as 
a witness to all the world preparatory 
to the coming of our Lord. What are 
the Saints in the United States doing? 
Are they asleep ? Have their lamps 
gone out ? I marvel at the apparent 
drowsiness and lethargy that stems to 
hang heavily over some of them. But 
this is not to be wondered at ; for many 
that have had means, have neglected 
the great command of God to gather 
with His people : such can no more en- 
joy the spirit of this work and the ap- 
probation of heaven, than the wicked 
ungodly sects with whom they are sur- 
rounded. God will not give them His 
Spirit until they manifest a sincere and 
humble repentance of their disobedi- 
ence, by gathering : let such beware, 
lest in an hour they think not, the wrath 
of God shall fall heavily upon them, 
and they perish in their sins. God is 
not to be mocked in this dispensation 
by those who profess his name. They 
will go forward in obedience to every 
command, or go backward in coldness 
and apostacy. And Oh, how awful is 
the condition of them who apostatize 
from this Church ! far better would it 
have been for them, if they had never 
been born, for they are to be cursed 
with the heaviest of all cursings, be- 
cause they sin against so great light. 

Let the pie siding Elders of confer- 
ences and branches in the states and 
provinces seek diligently to purify their 
own hearts, and cry mightily to God 
for his Spirit ; after which, let them, 
hunt up the Saints, and strengthen them 
that are weak, and minister to them 

who are ready to perish ; inquire ints» 
the standing of every officer, and exhort 
him to perform his duty : let the teach- 
ers and deacons visit the members often,, 
as instructed in the book of Covenants; 
and let every branch meet often to pray, 
and to hear the preaching of the word. 
If any are in transgression, use every 
means that the gospel requires to re- 
claim them ; if they will not repent, 
suffer them not to remain in the church. 

Where there are organized confer- 
ences, let the presiding officer of each 
branch report to the president of the 
conference in which sraeh branch is in- 
cluded, the number of officers and mem- 
bers in his branch : and let the presi- 
dent of the conference report in writing 
to our office in Washington the total 
number of Blanches, Officers, and Mem- 
bers in his conference. And where there 
is no organized conference, let the pre- 
sidents of branches, through the States 
and Provinces, report by letter to us 
the number of officers and members in 
their respective branches, and also the 
number of scattered members in the 
•vicinity of each who are not organized 
into branches. 

Let the Presiding Officers of the con- 
ferences exert themselves to procure sub- 
scribers for the Seer, and for all the 
church publications : let an agent be ap- 
pointed in each branch to whom the 
Seer, books, pamphlets, &c, shall be 
addressed. In this way, it will be un- 
necessary, in most of cases, to send to 
me the names of subscribers ; I can 
furnish the agent with whatever he may 
order, and he can furnish the subscri- 
bers. But in all cases, if the agent 
would have his orders attended to, he 
must forward to me the subscription 
money in advance. By a little exer- 
tion, the saints might obtain many sub- 
scribers out of the church. 

For the prosperity of the work I 
would suggest that each branch raise a 
subscription for the purpose of procur- 
ing quantities of the various tracts- 
which we have on hand, and which can 
be circulated by lending them through 
their respective neighborly ids, and thus 
many may be brought to the knowledge 
of the truth. This plan has been adopt- 
ed with great success in England, and 



in other parts of the world. In Eng- 
land tract distributors go round once a 
week, collecting such tracts as have 
been formerly left, and leaving others 
hi their stead: in this manner tens of 
thousands learn the truth that would 
•otherwise remain ignorant. 

Every Elder and Priest should dili- 
gently seek to open new doors for 
preaehing, and labor with all patience 
with the inhabitants, endeavoring to 
persuade them to repentenee; it may 
he that some few will repent, before 
God shall visit the nation, according to 
that which is decreed against them in 
the Book of Mormon and otherrevela- 
tions. At an\- rate, it isneeessary that 
you should faithfully discharge every 
duty in relation to them, that your gar- 
ments may be clean in the day of visi- 
tation, and that the sins of the people 
may be upon their own heads. 

Brethren of the Priesth 1, keep 

yourselves pure and unspotted before 
God; and if you know of any man in 
the Chureh who already has a wife, 
seeking to enter into covenant with any 
other female, know assuredly that he 
has transgressed, and unless he repent, 
let him be eut off from the Church. 

If vou find any persons advocating 
the wicked impositions of Gladden 
Bishop, of Charles B. Thompson in re- 
gard to Baneemy, or of Strang, seek in 
the spirit of meekness to reclaim them, 
and if they will not repent excommuni- 
cate them from the Church, and God 
will soon show you the wickedness of 
their hearts. 

Have nothing to do with those per- 
sons who deal with familiar spirits, un- 
der the names of " Mesmerism," " Elec- 
tro Biology, 1 ' " Spirit Rappings," "Ta- 
ble Movings," " Writing Mediums; 1 &c; 
for they will darken your minds, and 
bring you to destruction: they are the 
spirits of darkness let loose upon this 
generation because of their wickedness ; 
and they will increase more and more 
upon the earth until the coming of 
Christ, as the scriptures predict. 

Let all the Saints use every exertion 
to gather to Utah next season. The 
time in which the companies of Saints 
will start on their overland journey 
across the plains, will be from the 10th 

of May to the 1st of July. The general 
place of rendesvous last emigration, was 

at Keokuk on the Wis! bank of the 
Mississippi river, about 200 miles above 
St. Louis. The most of the saints at a 
distance go by water to that place, pur- 
chasing their wagons in St. Lonis, and 
their teams in Illinois, Missouri, or Iowa. 
Elder Horace S. Eldredge, the President 
of the St. Louis Conference, will give 
Counsel to all the emigrating Saints 
who may pass through St. Louis in re- 
gard to all things connected with their 
outfit for the journey. Bro. Eldredge's 
Post office address is as follows : Post 
Box 333, St. Louis, Missouri. His resi- 
dence is at 139 Market Street, up stairs. 
The Saints should take with them 
every variety of choice garden seeds; 
and the seeds (.fall kinds of good fruit ; 
and also the chesnut, hickerynut, black 
walnut, butternut, and various other 
kinds of nuts. Among other things do 
not forget the different kinds of the 
best grass and clover seed. The seeds 
of the various kinds of useful herbs 
should be remembered. And finally, 
every thing in the vegetable depart- 
ment that would be useful for food or 
medicine, or that would please the eye, 
the taste, or the smell, or adorn and 
beautify your habitations, your gardens, 
or your fields, should be taken along 
and planted in the soil of Utah. 

Supply yourselves plentifully with 
every variety of useful school books for 
your children, together with historical 
and scientific works of every descrip- 
tion ; but leave novels and fictitious 
works behind to satisfy the perverted 
appetites of the children of darkness 
whose souls delight in lies and fiction, 
far above the great truths of heaven. 

Let the Elders and officers preach 
faith, repentance, baptism, and the first 
principles of the Gospel, and such doc- 
trines as are plain and easy to be under- 
stood: and if the people wish to learn 
the deep mysteries of the kingdom, let 
them embrace the Gospel and go up 
unto the mountain of the Lord's house. 
If they wish to learn the particulars of 
Celestial Marriage, baptism for the dead, 
and such like doctrines, refer them to 
our printed works where they can read 
these thino-s at their leisure. Remein- 



ber that you have not time to preach 
and explain all these things to the peo- 
ple ; for God has sent you to preach re- 
pentence and the first principles of sal- 
vation, and if mankind will not receive 
these things, the greater things will be 
of no benefit to them. There may be 
times when you will have to defend 
yourselves against the attacks of wicked 
men upon these points : do, at such 
times, as wisdom shall direct, and be 
sure to connect your defense with such 
plain principles of doctrine, as shall be 
likely to do the people good. Wise 
servants will follow good and wise coun- 
sels, and will preach by the gift and 
power of the Holy Ghost ; but those 
who give no heed, will preach their 
own folly both in precept and example. 

The attention of the saints is called 
to the list of L. D. Saint publications, 
furnished in the Catalogue which has 
been forwarded to them. The Saints 
should liberally supply themselves and 
their children with copies of each of 
these works ; for they will be worth 
more to them than gold, or silver, or 
the rich treasures of the earth. The 
Saints frequently transgress through ig- 
norance : and this ignorance arises from 
a neglect to procure and read the Church 
publications : such ignorance is inex- 
cusable ; and such transgressions will, 
if not repented of, be punished. 

The signs of the times are portentious 
and clearly indicate the approaching 
downfall of the nations, and the over- 
turning of kingdoms, empires, and re- 
publics, preparatory to the coming of 
Christ and his personal reign on the 
earth. Every individual, therefore, of 
the Saints should be awake to perform 
quickly and in righteousness every duty 
required of them. 

Among other things, there are many 
of the saints who give no heed, in the 
least, to what God has said in a revela- 
tion, entitled, " The Word of Wisdom;" 
they treat it with perfect indifference ; 
vea, worse, some even boast of their dis- 
obedience to this advice, and almost 
laugh at those who attempt to obey it. 
Poor creatures! the day will come 
when they will mourn and lament, and 
that too, when it is too late to retrieve 
an ill spent life ; when the destroying 

angel will teach them that every word 
of God means something, and that none 
of his sayings can be neglected with 
impunity. There must be a great refor- 
mation amoncr all the Saints in regard 
to this thing, as well as in many others, 
before they can expect to enjoy many 
of the great blessings of the last days. 

There are others who call themselves 
Saints who neither pray in their fami- 
lies nor in secret, but are as cold as the 
northern blast, in regard to their duties 
towards God, towards their families, and 
towards the Church. Such had far 
better lie out of the Church than in it ; 
for God will spue them out of his mouth, 
as corrupt fruit which has lost its flavor. 

There are others whose names are 
enrolled among the Saints, who think 
more of their property than they do of 
salvation. Such say in their hearts, " we 
will wait a while before we gather up to 
Utah ; it may be that the Saints will 
be driven again, and we shall lose our 
property, if we go. We can tell better 
how things will be in a few years to 
come, and if we think our property will 
be safe, we will venture up." Woe unto 
such, for unless they speedily repent, 
they shall perish and their property 
with them. Such coveteous hypocrites 
are not worthy of the kingdom of God 
or any of its blessings, but they will go 
down to hell to keep company with 
the rich man, instead of being gathered 
into Abraham's bosom with poor Laza- 
rus. The Saints must learn one lesson, 
namely, that all who desire to enter the 
kingdom of God must be willing to sa- 
crifice all things for the sake thereof; 
and he that is not willing to do this will 
surely fail, and his hopes will wither 
away and perish. 

Finally, dear brethren, let me exhort 
you with all the earnestness of an hum- 
ble servant of God who is deeply inter- 
ested for your salvation, to refrain from 
every evil — to be examples of righteous- 
ness before saints and sinners. Read 
the Book of Mormon, and the revela- 
tions and prophecies, given through the 
prophet Joseph, and obey the same. 
Give the rao^ earnest heed to the 
counsels of th I 'irst Presidency — to the 
twelve, and to all the faithful authori- 
ties of the Church. Use every exertion 



to flee out from the corruptions of the 
Gentiles, and to obtain for yourselves an 
everlasting inheritance among the»peo- 
ple of God ; for the day of the wicked 
is far spent — their sun will soon go down 
in the midst of clouds and thick dark- 
ness- — a long and dreary night awaits 
them : but upon such as fear the Lord 
and keep his commandments, the sun 
of righteousness will arise, and their day 
will be Q-lurious; for their sun shall no 

more go down ; and God will be unto 
them an everlasting light which shall 
shine for evermore. With the most 
earnest desire for your salvation, both 
temporally and spiritually, I subscribe 
myself your most humble servant in 
the kingdom of God, 

Washington D, C, 

October 1st., 1853. 



Notwithstanding the Queen is num- 
bered among the "honorable Wives" 
of the Son of God, yet she is called 
upon to Worship Him as her Lord. 
If her husband were a mere man, she 
would not be exhorted to Worship 
him ; this therefore, is another evi- 
dence that He was truly, as Paul says, 
the S.iii of God. 

Inasmuch as the Messiah was to have 
a "plurality of Wives" will they not all 
be Queens ? Yes : but there will be 
an order among them. One seems 
to be chosen to stand at his right 
hand : Perhaps she may have merited 
that high station by her righteous 
acts, or by the position she had previ- 
ously occupied. It seems that she 
was one of the daughters of a king : 
for in the same Psalm it says, "The 
king's daughter is all glorious within : 
her clothing is of wrought gold. She 
shall be brought unto the King in rai- 
mant of needle work : the virgins her 
companions that follow her shall be 
brought unto Thee. With gladness 
and rejoicing shall they be brought : 
they shall enter into the King's pal- 
ace." (verses 13-15.) It must be re- 
collected that " kings' daughters were 
among Thine honorable Wives." The 
kings here spoken of were no doubt 
those who through obedience to the 
gospel became kings and priests for 
ever : for we cannot suppose that 
Christ would marry the daughters of 
the kings of this world who only reign 
under the pretended name of kings for 

this short life : such are not worthy to 
be called kings. Some of the daughters 
of those kings who are to reign on the 
earth for ever and ever, and who are 
in reality kings, will be among His 
"honorable wives," one being chosen 
to stand as Queen at His right hand 
and worship Him, unto whom is 
made the following promise: "Instead 
of thy fathers shall be thy children, 
whom thou mayest make Princes in 
all the earth. I will make thy name 
to be remembered in all generations : 
therefore shall the people praise thee 
for ever and ever." (verses 16, 17.) 
We are not informed at what time 
Jesus was to be married to this king's 
daughter or to any of the rest of His 
wives. But from what John the Bap- 
tist says, He may have been married 
to some of them previous to that proph- 
ets martyrdom : The passage is as fol- 
lows ; " He that hath the Bride is the 
Bridegroom : but the friend of the 
Bridegroom, which standeth and hear- 
eth Him, rejoiceth greatly because of 
the Bridegroom's voice : this my joy 
therefore is fulfilled. He must increase, 
but I must decrease." (John 3 : 29, 30.) 
And again, " Jesus said unto them, 
Can the children of the bridechamber 
mourn, as lono- as the Bridegroom is 
with them \ but the days will come, when 
the Bridegroom shall be taken from 
them, and then shall they fast." (Ma- 
thew 9 : 15.) John represents Jesus 
as already in the possession of the 
Bride; while the Saviour confirms 



what John says, by calling- Himself 
" the Bridegroom" and the disciples 
"the children of the Bridechamber," 
but who the Bride was neither of them 
informs us. Whether Jesus had mar- 
ried any of His wives at that time or 
not, it is very evident that there will 
be a marriage of the Son of God at 
the time of His second coming: for 
Jesus said, " The kingdom of heaven 
is like unto a certain king, which made 
a marriage for his son, and sent forth 
his servants to call them that were 
bidden to the welding : and they 
would not come. Again, he sent forth 
other servants, saying, Tell them which 
are bidden, Behold I have prepared 
my dinner : my oxen and fallings are 
killed, and all things are ready : come 
unto the marriage. But they made 
light of it, and went their ways, one to 
his farm, another to his merchandise : 
and the remnant took his servants, and 
entreated them spitefully and slew 
them. But when the king heard 
thereof, lie was wroth : and he sent 
forth his armies, and destroyed those 
murderers, and burned up their city. 
Then saith he to his servants, The 
wedding is ready, but they which 
were bidden were not worthy. Go ye 
therefore into the highways, and as 
many as ye shall find bid them to the 
marriage. So those servants went out 
into the highways, and gathered to- 
gether all as many as they found, both 
bad and good : and the wedding was 
furnished with guests. And when the 
king came in to see the guests, he saw 
there a man which had not on a wed- 
ding garment : and he saith unto him, 
Friend how earnest thou in hither not 
having a wedding garment I And he 
was speechless. Then said the king to 
his servants, Bind him hand and foot, 
and take him away ami east him into 
outer darkness ; there si all be weeping 
and gnashing of teeth. For many are 
called, but few are chosen." (Matthew 
22: 1-14.) All will admit that the 
king's son, here spoken of, is Jesus 
Christ, and that the last servants who 
are sent forth have a commission to 
gather together from the high aj 
and hedges both bad and good : and 
that by this gathering, " the wedding 

was furnished with guests." The 
Bridegroom, the servants, and the 
guests are all mentioned ; but the 
parable does not inform us who the 
Bride is. John the Revelator des- 
cribes the greatness, the glory, and 
the magnificence of this marriage cel- 
ebration. He says, " And I heard as 
it were the voice of a great multitude, 
and as the voice of many waters, and 
as the voice of mighty thunderings, 
saying, Alleluia : for the Lord God 
Omnipotent reigneth. Let us be glad, 
and rejoice and give honor to him : for 
the Marriage of the Lamb is come, 
and His Wife hath made herself rea- 
dy. And to her was granted that she 
should be arrayed in fine linen, clean 
and white : for the fine linen is the 
righteousness of saints, And he saith 
unto me, Write, Blessed are they 
which are called unto the marriage sup- 
per of the Lamb." (Rev. 19:^6-9.) 
That the wife was to be a very good 
and holy woman, is very clearly indi- 
cated by her being clothed with " the 
righteousness of the saints." compared 
to fine linen, clean and white. Her rai- 
ment is more fully described in the 
Psalm already epioted, being composed 
of fine needle work of wrought gold, 
while many virgins were to be her 

That the Bride will continue to be 
the Wife of the Son of God in Eternity 
as well as time, is most clearly revealed 
in the twenty-first chapter of the Rev- 
elations, where St. John beheld the 
New Earth, and the angel said unto 
him, " Come hither, I will shew thee 
the Bride, the Lamb's Wife ;" and he 
was carried in the spirit to a great and 
high mountain, and saw a great city 
called the holy Jerusalem, descending 
from the heavens upon the New Earth. 
This city contained the throne of God 
and the Lamb, and was inhabited by a 
great nation of kings who were to 
" reign for ever and ever" being Gods, 
as is evident from the name of God 
being written on each of their fore- 
heads. The inscription upon their 
foreheads was not intended as a mere 
sham or mockery, but was in reality 
the name given to each, that all the 
inhabitants of eternity, when they saw 



GOD conspicuously inscribed upon all 
their foreheads, might know most as- 
suredly that each one was a God, as the 
written title or name expressly declar- 
ed. The grandeur and glory of this 
city are still further described ; the ci- 
ty and the streets thereof were of pure 
gold, clear as glass, while the walls 
and the gates were of the most pre- 
cious stones ; and the glory of God en- 
lightened the city, so that they had no 
need of the light of the sun or moon. 
This light was so great that all the na- 
tions that were saved that dwelt upon 
all the face of the New Earth, walked 
in the light of it. There was no night 
there, but the whole Earth was clothed 
in one eternal day. It was in the 
midst of this city that the King 
of kings and Lord of lords sat 
upon His throne, while upon His 
"right hand did stand the Queen,"- ar- 
rayed in the most costly apparel. In 
order that John might see the glory of 
God, the glory of His kingdom, and the 
glory of His Bride, it was necesary to 
show him, the Palace, the place of 
the Throne, and the city in which the 
Bride resided. It is expressly said, 
concerning this Queen, that her name 
should be remembered in all genera- 
tions, and that the people should praise 
her for ever and ever, (Psalm 45 : 17.) 
As John saw in vision the Bride, the 
Lamb's Wire more than a thousand 
years after her marriage — after she and 
all the rest of the inhabitants of the 
earth had been raised from the dead 
and become immortal — it is quite cer- 
tain that she was in reality a Wife af- 
ter the resurrection as well as before, 
and that she will be the Lamb's Wife 
forever and ever ; and in that capacity 
she will, as the Psalmist has said, be 
respected and praised by all the jteo- 
ple for ever and ever. 

That the marriage will be celebra- 
ted at the second coming of the Mes- 
siah, is also clearly expressed in the 
parable of the ten Virgins : for Jesus 
said, " Then shall the kingdom of 
heaven be likened unto ten Virgins, 
which took their lamps, and went forth 
to meet the Bridegroom. And five of 
them were wise, and five were foolish. 
They that were foolish took their 

lamps, and took no oil with them : but 
the wise took oil in their vessels with 
their lamps. While the Bridegroom 
tarried, they all slumbered and slept. 
And at midnight there was a cry made, 
Behold, the Bridegroom cometh, go 
ye out to meet him. Then all those 
Virgins arose, and trimmed their lamps. 
And the foolish said unto the wise, 
Give us of your oil ; for our lamps are 
gone out. But the wise answered, 
saying, Not so ; lest there be not 
enough for us and you : but go ye 
rather to them that sell, and buy for 
yourselves. And while they went to 
buy, the Bridegroom came ; and they 
that were ready went in with Him to 
the marriage : and the door was shut. 
Afterward came also the other virgins, 
saving, Lord, Lord, open to us. But 
He answered and said, Verily I say 
unto you, I know you not. Watch 
therefore, for you know neither the 
day nor the hour wherein the Son of 
Man cometh." (Mathew 25 : 1-13.) 
This parable, like that of the marriage 
of the King's son which we have al- 
ready quoted, plainly shows that there 
will be a gathering out from among 
the nations — a going forth to meet 
the Bridegroom; but among those 
who gather, there will be some with- 
out a weddiug garment — without oil 
in their lamps. But the five wise vir- 
gins who are ready, will go in with 
the Bridegroom to the marriage, and 
the door will be shut. And here let 
us ask the following questions : Are 
these five wise virgins, to be married 
unto the Bridegroom, or are they only 
the invited guests ? And if they are 
guests who constitutes the Bride ? In 
the parable of the marriage of the 
King's son, it is said, " And the wed- 
ding was furnished with guests ; " the 
guests being those who received the 
invitation of the servants and gath- 
ered together. If the five wise virgins 
constitute the guests, then the Bride 
must be some wise holy virgin, chosen 
to be the royal consort or Queen. On 
the other hand, if the five wise virgins 
represent all the saints, both male and 
female, and if they all constitute the 
Bride, then where will the guests come 
from, or who will they be .' Again, if 



the five virgins are actually virgins or 
females who are to be married to the 
Bridegroom, then all the rest of the 
saints would constitute the guests. 
Are not these five wise virgins the 
" honorable Wives" which the Psalm- 
ist represents the Son of God as hav- 
ing taken from among king's daughters? 

From the passage in the forty-fifth 
Psalm, it will be seen that the great 
Messiah who was the founder of the 
Christian religion, was a Polygaraist, 
as well as the Patriarch Jacob and the 
prophet David from whom He descen- 
ded according to the flesh. Paul says 
concerning Jesus, " Verily he took not 
on him the nature of angels ; but he took 
on him the seed of Abraham." (Heb. 
2 : 16.) Abraham the Polygamist, 
being a friend of God, the Messiah 
chose to take upon himself his seed ; 
and by marrying many honorable 
wives himself, show to all future gen- 
erations that he approbated the plu- 
rality of Wives under the Christian 
dispensation, as well as under the dis- 
pensations in which His Polygamist 
ancestors liv r ed. 

We have now clearly shown that 
God the Father had a plurality of 
wives, one or more being in eternity, 
by whom He begat our spirits as well 
as the spirit of Jesus His First Born, 
and another being upon the earth by 
whom He begat the tabernacle of Je- 
sus, as His Only Begotten in this 
world. We have also proved most 
clearly that the Son followed the ex- 
ample of his Father, and became the 
great Bridegroom to whom kings' 
daughters and many honorable Wives 
were to be married. We have also 
proved that both God the Father and 
our Lord Jesus Christ inherit their 
wives in eternity as well as in time ; 
and that God the Father has already 
begotten many thousand millions of 
sons and daughters and sent them into 
this world to take tabernacles; and 
that God the Son has the promise 
that " of the increase of his government 
there shall be no end ;" it being express- 
ly declared that the children of one of 
His Qus is should be made Princes in 
all the earth. (See Psalm 45: 16.) 

Jesus says there shall be weeping 

and gnashing of teeth, when ye shall 
see Abraham, and Isaac, and Jacob, 
and all the prophets in the kingdom of 
God, and you yourselves thrust out." 
(Luke 13 : 28.) There are many in 
this generation so pious that they 
would consider themselves greatly dis- 
graced to be obliged to associate with 
a man having a plurality of wives ; 
would it not be well for such to desire 
a place separate from the kingdom of 
God, that they may not be contamina- 
ted with the society of these old Po- 
lygamists ? And then it would be so 
shocking to the modesty of the very 
pious ladies of Christendom to see 
Abraham and his wives, Jacob and 
his wives, Jesus and his honorable 
wives, all eating occasionally at the 
same table, and visiting one another, 
and conversing about their numerous 
children and their kingdoms. Oh, ye 
delicate ladies of Christendom, how 
can you endure such a scene as this ? 
Oh, what will you do, when you behold 
on the very gates of the holy Jerusa- 
lem the names of the Twelve sons of the 
four wives of the Polygamist Jacob ? 
If you do not want your morals cor- 
rupted, and your delicate ears shocked, 
and your pious modesty put to the 
blush by the society of polygamists 
and their wives, do not venture near 
the holy Jerusalem, nor come near the 
New Earth; for Polygamists will be 
honored there, and will be among the 
chief rulers in that Kingdom. 

Peter says, Likewise ye wives be in 
subjection to your own husbands, 
* *. * * even as Sarah obeyed 
Abraham, calling him Lord : whose 
daughters ye are, as long as ye 
do well." (1 Peter 3: 1, 6.) The 
females in the first age of Christianity 
considered it a great honor to become 
the daughters of Abraham, but now 
thev have become so righteous that 
they think it a disgrace to be found 
in the society of a Polygamist ; and 
no doubt they would think their char- 
acters ruined for ever, if any one should 
be so immodest as to call them the 
daughters of the Polygamist Abraham. 
But we will tell them how to avoid this 
deep disgrace ; they can cease to do 
well ; for Peter says that it is only on 



this condition that they become the 
daughters of Abraham. It will be ne- 
cessary for you to reject Christianity and 
not obey the gospel ; for in so doing you 
might very much endanger your rep- 
utation by becoming the daughters of 
that noted Polygamist. To become 
the daughters of a Polygamist by 
voluntarily embracing Christianity 
would be at once sanctioning father 
Abraham's deeds. Only think how 
awfully shocking it would be, to have 
your neighbors point the finger of scorn 
at you, and say, " There goes a daugh- 
ter of Abraham — she has been adopt- 
ed into the family of that old Polyga- 
mist — she must be a very immodest 
woman to want to get into his family," 
among his wives and concubines — who 
would have ever thought, that she 
would have embraced the faith of 
Abraham, and thus consent to be adopt- 
ed as one of his daughters, when she 
very well knew his character ! what 
a disgrace ! I wonder if she will not 
want to go and sit down with her 
adopted father and with all his wives 
in the kingdom of God. I dare say 
she will ; for there is no telling how far 
Christianity will lead them, when they 
get so far gone as to be adopted into 
Abraham's family. The doctrine that 
she has embraced tells her that many 
shall come from the east, and from the 
Avest, and from the north, and from the 
south, and shall sit down with Abra- 
ham, Isaac, and Jacob in the kingdom 
of God. O how shameful ! I wonder 
why the law dont put a stop to Chris- 
tianity when it produces such an im- 
moral influence as to cause so many 
not only to be adopted into these dis- 
graceful families, but to pretend that 
such characters are going to be in 
the kingdom of God, and that all their 
adopted children will go there too. 
She not only disgraces herself by com- 
ing into such a family, but according 
to her doctrine she will have to associ- 
ate with beggars, for her book says, 
that the angels laid hold of a poor 
beggar named Lazarus and carried him 
off to Abraham's bosom. Oh what a 
family ! Polygamists and beggars all 
together ! and that poor silly woman is 
one of his daughters, and expects when 

she dies to be carried to his bosom al- 
so. I wonder if there will not be some 
great gulf or some other barrier to 
keep such disgraceful characters from 
intruding upon the society and cor- 
rupting the morals of the good pious 
people who die in the nineteenth cen- 
tury ! I wonder if the angels will have 
the impudence to drag us away as soon 
as we die to the bosom of such a no- 
ted Polygamist as Abraham !" If you 
do not want to suffer such deep dis- 
grace, you must keep out of Abraham's 
family by neglecting the Gospel; and 
when you die, the angels will not trou- 
ble you with his society, but there will 
be a great gulf intervening between you 
and his family over w T hich there will be 
no passage. 

Inasmuch as the saints in Utah con- 
sider it moral, virtuous, and scriptural, 
to practice the plurality system, they 
.should seek by every means to Eradi- 
cate, not only from their own minds, 
but from the minds of their children, 
every erroneous improper prejudice 
which they have formerly imbibed, by 
their associations with the nations of 
modern Christendom. Parents who 
have daughters should seek to instil 
into their minds, that it is just as hon- 
orable for them to be united in marri- 
age to a good man who is already a 
husband, as to one that is single : they 
should be taught to reject the society 
and proposals for marriage of all wick- 
ed men, whether single or not. A 
father should be impartial to all his chil- 
dren, and cultivate the same love for 
them all ; while each wife should instil 
into the minds of her own children the 
necessity of loving the children of each 
of the others, as brothers and sisters. 
Each wife should, not only care for the 
welfare of her husband and her own 
children, but should also seek the hap- 
piness of each of his other wives and 
children. And likewise, the children 
of each wife should not only respect, 
honor, and love their own mother, but 
also the mothers of all their brothers 
and sisters. By observing these pre- 
cepts, peace and tranquility will reign 
throughout every department of the 
family, and the spirit of God will flow 
freely from heart to heart. 



Nothing is so much to be desired in 
families as peace, love, and union : 
they are essential to happiness here 
and hereafter. And, in order to pro- 
mote these desirable objects, we would 
recommend the observance of the fol- 
lowing rules. 

Rule 1st. — Let that man who in- 
tends to become a husband, seek first 
the kingdom of God and its righteous- 
ness, and Irani to govern himself, ac- 
cording to the law of God : for he 
that cannot govern himself cannot 
govern others : let him dedicate his 
property, his talents, his time, and even 
his life to the service of God, holding 
all things at His disposal, to do with 
the same, according as He shall direct 
through the counsel that He has or- 

Rule 2nd. — Let him next seek for 
wisdom to direct him in the choice of 
his wives. Let him seek for those 
whose qualifications will render him 
and themselves happy. Let him look 
not wholly at the beauty of the coun- 
tenance, or the splendor of the appa- 
rel, or the great fortune, or the artful 
smiles, or the affected modesty of fe- 
males ; for all these, without the gen- 
uine virtues, are like the dew-drops 
which glitter for a moment in the sun, 
and dazzle the eye, but soon vanish 
away. But let him look for kind and 
amiable dispositions ; for unaffected 
modesty; for industrious habits; for 
sterling virtue; for honesty, integrity, 
and truthfulness; for cleanliness in per- 
sons, in apparel, in cooking, and in ev- 
ery kind of domestic labor ; for cheer- 
fulness, patience, and stability of char- 
acter ; and above all, for genuine reli- 
gion to control and govern their every 
thought and deed. When he has 
found those possessing these qualifica- 
tions let him seek to obtain them law- 
fully through the counsel of him who 
holds the keys of the everlasting priest- 
hood, that they may be married to 
him by the authority of Heaven, and 
thus be secured to him for time and for 
all eternity. 

Rule 3rd — When a man has ob- 
tained his wives, let him not sup- 
pose that they are already perfect in 
all things ; for this caunct be expect- 

ed in those who are young and inex- 
perienced in the cares and vicissitudes 
of a married life. Th # ey, as weaker 
vessels, are given to him as the stron- 
ger, to nourish, cherish, and protect ; 
to be their head, their patriarch, and 
their saviour; to teach, instruct, coun- 
sel, and perfect them in all things re- 
lating to family government, and the 
welfare and happiness of themselves 
and their children. Therefore, let him 
realize the weighty responsibility now 
placed upon him, as the head of a 
family ; and also let him study dili- 
gently the disposition of his wives, that 
he may know how to instruct them in 
wisdom for their good. 

Rule 4th. — Betray not the confi- 
dence of your wives. There ane many 
ideas in an affectionate confiding wife 
which she would wish to communicate 
to her husband, and yet she would be 
very unwilling to have them communi- 
cated to others. Keep each of your 
wives' secrets from all the others, and 
from anyone else, unless in cases where 
good will result by doing otherwise. 

Rule 5th. — Speak not of the faults 
of your wives to others ; for in so doing, 
you speak against yourself. If you 
speak to one of your wives of the im- 
perfections of the others who may be 
absent, you not only injure them in 
her estimation, but she will expect that 
vou will speak against her under like 
circumstances : this is calculated to 
weaken their confidence in you, and 
sow division in the family. Tell each 
one of her faults in private in a spirit 
of kindness and love, and she will most 
probably respect you for it, and en- 
deavor to do better for the future ; and 
thus the others will not, because of 
your reproof, take occasion to speak re- 
proachfully of her. There may be cir- 
cumstances, when reproof, given in the 
presence of the others, will produce a 
salutary influence upon all. Wisdom 
is profitable to direct, and should be 
sought for earnestly by those who 
have the responsibility of families. 

Rule 6th. — Avoid anger and a fret- 
ful peevish disposition in your family. 
A hasty spirit, accompanied with harsh 
words, will most generally beget its 
own likeness, or, at least, it will, eventu- 



ally, sour the feelings of your wives and 
children, and greatly weaken their af- 
fections for you. You should remem- 
ber that harsh expressions against one 
of your wives, used in the hearing of 
the others, will more deeply wound 
her feelings, than if she alone heard 
them. Reproofs that are timely and 
otherwise good, may lose their good 
effect by being administered in a wrong 
spirit, indeed, they will most probably 
increase the evils which they were in- 
tended to remedy. Do not" find fault 
with every trifling error that you may 
see ; for this will discourage your family, 
and they will begin to think that it is 
impossible to please you; and, after a 
while, becom.- indifferent as to whether 
they please you or not. How unhappy 
and extremely wretched is that family 
where nothing pleases — where scolding 
has become almost as natural as breath- 

Rule 1th. — Use impartiality in your 
family as far as circumstances will al- 
low; and let your kindness and love 
abound towards them all. Use your 
own judgment, as the head of the family, 
in regard to your duties in relation to 
them, and be not swayed from that 
Which is right, by your own feelings, 
nor by the feelings of others. 

Rule 8th. — Sutter not your judgment 
to be biased against any one of your 
wives, by the accusations of the others, 
unless you have good grounds to be- 
lieve that those accusations are just. 
Decide not hastily upon partial evi- 
dence, but weigh well all things, that 
your mind may not become unjustly 
prejudiced. When one of your wives 
complains of the imperfections of the 
others, and endeavors to set your mind 
against them, teach her that all have 
imperfections, and of the necessity of 
bearing one with another in patience, 
and of praying one for another. 

Rule 9th. — Call your wives and 
children together frequently, and in- 
struct them in their duties towards 
God, towards yourself, and towards one 
another. Pray with them and for them 
often ; and teach them to pray much, 
that the Holy Spirit may dwell in their 
midst, without which it is impossible 
to maintain that union, love, and one- 

ness which are so necessary io happiness 
and salvation. 

Rule 10th. — Remember, that not- 
withstanding written rules will be of 
service in teaching you your duties, as 
the head of a family, yet without the 
Holy Ghost to teach ami instruct you, 
it is impossible for you to govern a 
family in righteousness ; therefore, seek 
after the Holy Ghost and He shall 
teach you all things, and sanctify you 
and your family, and make you one, 
that you may he perfected in Him and 
He in you, and eventually he exalted 
on high to dwell with God, where your 
joy will be full forever. 

Rule llth. — Let no woman unite 
herself in marriage with any man, un- 
less she has fully resolved to submit 
herself wholly to his counsel, and to let 
him govern as the head. It is far bet- 
ter for her not to be united with him 
in the sacred bonds of eternal union, 
than to rebel against the divine order 
of family government, instituted for a 
higher salvation; for if she altogether 
turn therefrom, she will receive a greater 

Rule 12^.— Never seek to prejudice 
the mind of your husband against any 
of his other wives, for the purpose of 
exalting yourself in his estimation, lest 
the evil which you unjustly try to bring 
upon them, fall with double weight 
upon your own head. Strive to rise 
in favor and influence with your hus- 
band by your own merits, and not by 
magnifying the faults of others. 

Rule 13th.— Seek to be a peace- 
maker in the family with whom you 
are associated. If you see the least 
appearance of division arising, use your 
utmost efforts to restore union and 
soothe the feelings of all. Soft and 
gentle words, spoken in season, will 
allay contention and strife; while a 
hasty spirit and harsh language add 
fuel to the fire already kindled which 
will rage with increasing violence. 

Rule 14th. — Speak not evil of your 
husband unto any of the rest of" the 
family for the purpose of prejudicing 
their minds against him; for if he be 
informed thereof, it will injure you in 
his estimation. Neither speak evil of 
any members of the family; for this 



will destroy their confidence in you. 
Avoid all hypocracy ; for if you pre- 
tend to love your husband and to honor 
and respect his wives, when present, 
hut speak disrespectful of them when 
absent, you will be looked upon as a 
hypocrite, as a tattler, and as a mis- 
chief-making woman, and be shunned 
as being more dangerous than an open 
enemy. And what is still more de-- 
testable, is to tattle out of the family, 
and endeavor to create enemies against 
those with whom you are connected. 
Such persons should not only be con- 
sidered hypocrites, but traitors, and 
their conduct should be despised by 
every lover of righteousness. Remem- 
ber also, that there are more ways than 
one to tattle ; it is not always the case 
that those persons who are the boldest 
in their accusations that are the most 
dangerous slanderers; but such as 
hypocritically pretend that they do not 
wish to injure their friends, and at the 
same 'time, very piously insinuate in 
dark indirect sayings, something that 
is calculated to leave a very unfavorable 
prejudice against them. Shun such a 
spirit as you would the very gates of hell. 
Rule 15th. — If you see any of your 
husband's wives sick or in trouble, use 
every effort to relieve them, and to ad- 
minister kindness and consolations, re- 
membering that you, yourself, under 
the same circumstances, would be 
thankful for their assistance. Endeavor 
to share each others burdens, according 
to the health, ability, and strength 
which God has given you. Do not be 
afraid that you will do more than your 
share of the domestic labor, or that 
you will be more kind to them than 
they are to you. 

. Rule 16 th.- — Let each mother correct 
her own children, and see that they do 
not dispute and quarrel with each other, 
nor with any others ; let her not cor- 
rect the children of the others without 
liberty so to do, lest it give offence. 
The husband should see that each 
mother maintains a wise and proper 
discipline over her children, especially 
ih their younger years : and it is his 
duty to see that all of his children are 
obedient to himself and to their re- 
spective mothers. And it is also his 
duty to see that the children of one 
wife are not allowed to quarrel and 
abuse those of the others, neither to be 
disrespectful or impudent to any branch 
of his family. 

Rule 17 th. — It is the duty of parents 
to instruct their children, according to 
their capacities in every principle of 
the gospel, as revealed in the Book of 
Mormon and in the revelations which 
God has given, that they may grow up 
in righteousness, and in the fear of the 
Lord, and have faith in Him. Suffer 
no wickedness to have place among 
them, but teach them the right way, 
and see that they walk therein. And 
let the husband, and his wives, and all 
of his children that have come to the 
years of understanding, often bow be- 
fore the Lord around the family altar, 
and pray vocally and unitedly for what- 
ever blessings they stand in need of, 
remembering that where there are union 
and peace, there will also be faith, and 
hope, and the love of God, and every 
good work, and a multiplicity of bless- 
ings, imparting health and comfort to 
the body, and joy and life to the soul. 

(Concluded in our next number.) 


Second Epistle of Orson Pratt. . . . .' 161 

Celestial Marriage 169 


Edited atcd Published by Obson Pbatt, 

at $1 per annum, invariably in advance. 

All ye inhabitants of the world, and dwellers on the earth, See Ye, when He 
lifteth up an Ensign on the Mountains.— Isaiah xvm, 3. 

Vol. I. 

DECEMBER, 1853. 

No. 12. 


Anions the distinguished Christian 
Reformers and celebrated Divines of 
the sixteenth century, may be mention- 
ed the names of Luther, Melancthon, 
Bucer, and Melanther. These won- 
derful men distinguished themselves in 
their persevering, bold, and fearless 
opposition to the corrupt powers of 
Catholicism. Although not called and 
ordained of God with the authority of 
Apostles and Prophets to restore the 
Church of God to the earth, yet they 
were Reformers ; and with a noble en- 
ergy and perseverance, exposed, in a 
degree, the superstitions and wicked- 
ness of the Romish Church ; they protes- 
ted against their blasphemous doctrines 
and pretentions ; they revolted from 
the jurisdiction and tyrannical power of 
the Romish Priesthood ; they weaken- 
ed its corrupting influence among the 
nations : they laid the foundation of 
more liberal principles ; opened the 
way for the nations to burst the bonds 
of religious despotism ; and planted 
the seeds of civil and religious liberty, 
which have continued to grow and 
spread until millions now bask under 
the extended branches. It was for these 
great and noble purposes that God 
moved upon the hearts of these men to 
boldly protest against a power that had 
become tyrannical and formidable to an 
alarming degree : it was to restore, in 
some small degree, that freedom and in- 

dependence of mind, so necessary to the 
improvement and happiness of man ; 
it was to open a door for advancement 
in the sciences and arts without be- 
ing trammelled with the bigoted op- 
position of priestcraft. Though they 
were raised up to accomplish these 
great and desirable purposes, yet they 
could not restore the Church of God 
to the earth ; for this was not their 
calling. They were called to lay the 
foundation of a reformation which 
should eventually terminate in the es- 
tablishment of Governments favorable 
to liberty of conscience, that when the 
Church should be restored, men might 
be free to embrace its principles. They 
and their successors who have followed 
in their steps, were called as fore-run- 
ners to prepare the way before the 
Church when it should once more have 
place on the earth. 

These celebrated Reformers advoca- 
ted Christianity so far as they under- 
stood its principles. Many Romish su- 
perstitions which had been palmed up- 
on the world for Christianity, were a- 
bolished : many Christian institutions 
which had been abolished by the Rom- 
ish Priesthood, were, in a measure, re- 
stored, at last in form ; among which 
may be mentioned Polygamy. The 
Romanists had not only forbidden mar- 
riage to her priests, but had abolished 
the Divine institution of Polygamy 



which was practiced in early ages when 
pure Christianity was on the earth. 

While Polygamy flourished iu the 
Christian Church, the Roman nation 
were in favor of Monogamy or the one 
wife system, and established laws, pro- 
hibiting a plurality of wives among 
their citizens. The Christian Church 
in that nation were obliged to relin- 
quish the Divine institution of Polyg- 
amy, and submit to the Roman laws 
under heavy penalties. At length, 
through priestcraft and tradition the 
Church was made to believe that the 
Monogamy, established by the Roman 
civil law, was actually a part of Chris- 
tianity. This delusion, concocted at 
the head quarters of the so-called 
Christian Church, gradually extended 
itself to the surrounding nations, and 
other branches of the Christian Church 
adopted it, and relinquished the Polyg- 
amic system. The one wife system 
did not originate in the Christian 
Church, but was adopted from the 
practice of the Roman nation by the 
Romish Priesthood, and by them palm- 
ed upon the nations as originating in 
Christianity. " Julius Caesar attempt- 
ed to have a law passed in favor of 
Polygamy, but could not effect it." 
The Romans were too much opposed 
to the practices of Jews and Christians 
to permit this Divine institution to 
have free tolerance. And the Romish 
Church followed in the footsteps of 
their nation and were unwilling to have 
this Christian and Jewish practice con- 
tinued within their ecclesiastical code. 
Many centuries passed away, during 
which the common people were not 
permitted to read the manuscript copies 
of the Bible for themselves, and they 
were traditioned by their priests to be- 
lieve that Monogamy was a Christian 
institution, and that Polygamy was 
forbidden. This delusive tradition 
was riveted more and more firmly upon 
the minds of the people by the practi- 
ces and teaching of each succeeding 
generation of Christendom, until even 
whole nations in the western world 
were influenced to make laws prohibit- 
in o- Polygamy, as something which 
tradition had taught them was un- 

While the world was thus over- 
whelmed in darkness, following the 
false traditions and superstitions of the 
Papists, the great Reformers, Martin 
Luther, Philip Melancthon, Martin Bu- 
cer, Dennis Melanther, and numerous 
other German Divines, introduced a 
wonderful reformation in many things: 
among which they re-established the 
right of their priests to marry; and 
again permitted the Divine institution 
of Polygamy to exist in the Church. 

Philip, Landgrave of Hesse, one of 
the principal Lords and Princes of 
Germany, wrote to the great Reformer, 
Martin Luther, and to the principal 
heads of the reformation, anxiously 
imploring them to grant unto him the 
privilege of marrying a second wife, 
while the first wife, his Princess, was 
yet living. Many arguments were 
urged by the Landgrave, showing that 
the practice was in accordance with 
the Bible, and not prohibited under 
the Christian dispensation. Upon the 
reception of this information, Luther, 
who had from the beginning of the 
reformation favored Polygamy, met in 
council with the principal Christian 
Divines to consult upon the propriety 
of granting the request of Lord Philip; 
after considering upon the subject, they 
addressed to him a lengthy letter, grant- 
ing him his request; at the same time 
earnestly exhorting him to live a virtu- 
ous and upright life. The letter com- 
mences as follows : 

u To the most serene Prince and Lord 
Philip Land g rave of Hesse, Count 
of Catzenlembogen, of Diets, of Zie- 
genhain, and Nidda, our gracious 
Lord, we wish above all things the 
Grace of God through Christ : 
"I. We have been informed by 
Bucer, and in the instruction which 
your Highness gave him, have read, 
the trouble of mind and the uneasiness 
of conscience your Highness is under 
at this present ; and although it seemed 
to us very difficult so speedily to an- 
swer the doubts proposed ; nevertheless 
we should not permit the said Bucer, 
who was urgent for his return to your 
Highness to go away without an an- 
swer in writing." 



Then follows a lengthy exhortation 
"to the Prince to live a life of virtue as 
;a remedy to promote his health ; for 
say they, 

" If your Highness, after marrying a 
second wife, were not to forsake those 
licentious disorders, the remedy pro- 
posed would be to no purpose.'' 

In the twenty-first paragraph, they 
counsel the Landgrave to keep his 
second marriage a secret from the pub- 
lic at large, and that only a few trusty 
persons should be present at the cele- 
bration. This counsel is as follows: 

" XXI. But after all, if your High- 
ness is fully resolved to marry a second 
wife, we judge it ought to be done 
secretly, as we have said with respect 
to the dispensation demanded on the 
same account, that is, that none but 
the person you shall wed, and a few 
trusty persons, know of the matter, and 
they, too, obliged to secresy under the 
seal of confession. Hence no contra- 
diction nor scandal of moment need be 
apprehended ; for it is no extraordinary 
thing for Princes to keep concubines ; 
and though the vulgar should be scan- 
dalized thereat, the more intelligent 
would doubt of the truth, and prudent 
persons would approve of this moderate 
kind of life, preferable to adultery, and 
other brutal actions. There is no need 
of being much concerned for what men 
will say, provided all goes right with 
conscience. So far do we approve it, 
and in those circumstances only by us 
specified ; for the Gospel hath neither 
recalled nor forbid what was permitted 
in the law of Moses with respect to 
marriage. Jesus Christ has not chang- 
ed the external economy, but added 
justice only, and life-everlasting for re- 
ward. He teaches the true way of 
obeying God, and endeavors to repair 
the corruption of nature. 

" Your Highness hath therefore, in 
this writing, not only the approbation 
of us all, in case of necessity, con- 
cerning what you desire, but also the 
reflections we have made thereupon ; 
we beseech you to weigh them, as be- 
coming a virtuous, wise, and Christian 
Prince. We also beg of God to direct 
all for his glory and your Highness's 

The letter closes with these words : 
" May God preserve your Highness. 
We are most ready to serve your High- 
ness. Given at Wittemberg the Wed- 
nesday after the feast of Saint Nicholas, 

" Your Highness's most humble, and 
most obedient subjects and servants, ■ 
Martin Luther, 
Philip Melancthon, 
Martin Buoer, 
Antony Corvin, 

John Levingue, 
Justus Wintferte, 
Dennis Melanther." 

This letter is in Melancthon's own 
hand-writing, as the following testimo- 
ny clearly shows : 

" I George Nuspicher, Notary Impe- 
rial, bear testimony by this present act, 
written and signed with my own hand, 
that I have transcribed this present 
copy from the true original which is in 
Melancthon's own hand-writing, and 
hath been faithfully preserved to this 
present time, at the request of the most 
serene Prince of Hesse ; and have ex- 
amined with the greatest exactness 
every line and every word, and collated 
them with the same original ; and have 
found them conformable thereunto, not 
only in the things themselves but also 
in the signs manuel, and have deliver- 
ed the present copy in five leaves of 
good paper, whereof I bear witness. 
George Nuspicher, 


Having given extracts from the let- 
ter written by this Council of Protest- 
ant Christian Divines, permitting and 
approbating Polygamy in their Church, 
we will next give the Marriage Contract 
into which the Landgrave and his sec- 
ond spouse entered, and also the oath 
of Marriage administered to them by 
the Reverend Dennis Melanther, preach- 
er to his Highness. 

"The Marriage Contract of Philip, 
Landgrave of Hesse, with Margaret 
de Baal. 

u In the name of God, Amen. 
" Be it known to all those, as well in 

general as in particular, who shall see, 



hear, or read this public instrument, 
that in the year 1540, on Wednesday, 
the fourth day of the month of March, 
at two o'clock or thereabouts in the 
afternoon, the thirteenth year of the 
Indiction, and the twenty-first of the 
reign of the most puissant and most 
victorious Emperor Charles VI., our 
most gracious Lord ; the most serene 
Prince and Lord, Philip, Landgrave of 
Hesse, Count of Catznelenbogen, of 
Dietz, of Ziegenbain, and Nidda, with 
some of his Highness's Counsellors, on 
one side, and the good and virtuous 
Lady Margaret cle Saal with some of 
her relatives, on the other side, have 
appeared before me, Notary and wit- 
ness underwritten, in the city of Rot en- 
burg, in the castle of the same city, 
with the design and will publicly to 
unite themselves by marriage ; and ac- 
cordingly my most gracious Lord and 
Prince Philip the Landgrave hath or- 
dered this to be proposed by the Rev- 
erend Denis Melander, preacher to his 
Highness, much to the sense as follows : 
' Whereas the eye of God searches all 
things, and but little escapes the know- 
ledge of men, his Highness declares 
that his will is to wed the said Lady 
Margaret de Saal, although the Prin- 
cess his wife be still living, and that 
this action may not be imputed to in- 
constancy or curiosity : to avoid scan- 
dal and maintain the honor of the said 
Lady, and the reputation of her kin- 
dred, his Highness makes oath here 
before God, and upon his soul and 
conscience, that he takes her to wife 
through no levity, nor curiosity, nor 
from any contempt of law, or superiors ; 
but that he is obliged to it by such 
important, such inevitable necessities of 
body and conscience, that it is impossi- 
ble for him to save either body or soul, 
without adding another wife to his first. 
All which his Highness hath laid be- 
fore many learned, devout, prudent, 
and Christian preachers, and consulted 
them upon it. And these great men, 
after examining the motives represented 
to them, have advised his Highness to 
put his soul and conscience at ease by 
this double marriage. And the same 
cause and the same necessity have 
obliged the most serene Princess Chris- 

tina, Duchess of Saxony, his Highness's 
first lawful wife, out of her great pru- 
dence and sincere devotion for which 
she is so much to be commended, freely 
to consent and admit of a partner, to 
the end, that the soul and body of her 
most dear spouse may run no further 
risk, and the glory of God may be in- 
creased, as the deed written with the 
Princess's own hand sufficiently testi- 
fies. And lest occasion of scandal be 
taken from its not being the custom 
to have two wives, although this be 
Christian and lawful in the present 
case, his Highness will not solemnize 
these nuptials in the ordinary way, 
that is, publicly before many people, 
and with the wonted ceremonies, with 
the said Margaret de Saal ; but both 
the one and the other will join them- 
selves in wedlock, privately and without 
noise, in presence only of the witnesses 
underwritten.' After Melander had 
finished his discourse, the said Philip 
and the said Margaret accepted of each 
other for husband and wife, and prom- 
ised mutual fidelity in the name of God. 
The said Prince hath required of me, 
Notary underwritten, to draw him one 
or more collated copies of this contract, 
and hath also promised on the word 
and faith of a Prince, to me a public 
person, to observe it inviolably, always 
and without alteration, in presence of 
the Rev. and most learned masters,. 
Philip Melancthon, Martin Bucer, Denis 
Melander; and likewise in the presence 
of the illustrious and valiant Eberhard 
de Than, counsellor of his electoral 
Highness of Saxony, Herman de Mais- 
berg, Herman de Hundelshausen, the 
Lord John Fegg of the Chancery, Ro- 
dulph Schenek; and also in the pres- 
ence of the most honorable and most 
virtuous Lady Anne, of the family of 
Miltiz, widow of the late John de Saal, 
and mother of the Spouse, all in quality 
of requisite witnesses for the validity of 
the present act. 

" And I, Balthasar Rand, of Fuld, 
notary public imperial, who was pres- 
ent at the discourse, instruction, mar- 
riage, espousals, and union aforesaid, 
with the said witnesses, and have heard 
and seen all that passed, have written 
and subscribed the present contract, 



being requested so to do; and set to it 
the usual seal for a testimonial of the 
truth thereof. 


These extracts have been taken from 
the 1st volume of a work entitled, " His- 
tory of the Variations of the Protest- 
ant, Churches," by James Benign Bos- 
suet. They have also been extensively 
published in other works. 

These celebrated Protestant Divines 
and great Christian Reformers of the 
sixteenth century, have thus most clear- 
ly decided that " the Gospel hath nei- 
ther recalled nor forbid what was per- 
mitted in the law of Moses with respect 
to MarriageP And in accordance with 
these sentiments, they most freely de- 
clare to the Landgrave that, " Your 
Highness hath therefore, in this wri- 
ting" " the approbation of us all con- 
cerning what you desire.' 1 ' 1 And " The 
Reverend Denis Melander, preacher to 
his Highness,' 1 '' administered the oath 
of marriage and solemnized the nup- 
tial ceremony in the name of God, de- 
claring that " to have two wives''' was both 
" Christian and lawful ;" while, like 
Sarah, Leah, and Rachel — Abram and 
Jacob's wives, " the most serene Princess 
Christina, Duchess of Saxony, h is High- 
ness' s first lawful wife,'''' freely consented 
and admitted "of a partner" "as the 
deed written with the Princess's own 
hand sufficiently testifies" 

These Reverend preachers did not 
come to a hasty conclusion that Polyg- 
amy was approbated by the Gospel ; for 
Luther, " in a sermon which he deliver- 
ed at Wittemberg, for the reformation of 
Marriage," in speaking of wives, says : 

" If they are stubborn, it is fitting 
their husbands should tell them, if you 
will not, another will ; if the mistress 
refuse to come, let the maid be called." 

This "sermon was pronounced in 
1522," some eighteen years before they 
gave a written permission to the Land- 
grave to become a Christian Polyga- 
mist ; hence, it will be perceived that 
their conclusions in regard to the Di- 
vine approbation of Polygamy, were 
formed after many years reflection upon 
the subject. 

Having proved that the heads of the 

Protestant Reformation in Germany 
approbated Polygamy in their Church, 
we will next show that at the same pe- 
riod the supreme head and founder of 
the Church of England — Henry VIII, 
was a Polygamist. This King, having 
been married for upwards of twenty 
years to Catharine of Arragon, became 
deeply in love with Anne Boleyn ; and 
in the year 1532, he was privately mar- 
ried to her, while Catharine still re- 
mained his lawful wife. This second 
marriage, like that of the German 
Prince, was celebrated in secret through, 
fear of public scandal ; for it should be 
remembered, that through the delusive 
influence of the Romish church, the 
most of the people had been tradition- 
ed to believe that Polygamy was un- 
christian ; hence, it became, in their 
estimation, scandalous; and those who 
believed to the contrary, and wished to 
practice this Divine institution, were 
under the painful necessity of keeping 
their marriage contracts with their sec- 
ond wives partially secret, onlv permit- 
ting a few trusty friends to witness the 

The king, after having been privately 
married to Anne Boleyn, his second 
wife, through fear of being scandalized 
as a Polygamist, sought for a divorce 
from his first wife, Catharine ; but the 
head of the Romish Church would not 
sanction his proceedings, whereupon, 
the King forthwith proclaimed himself 
the supreme head of the church, and 
invented new Articles of Religion, and 
enforced the same upon the people 
under the penalty of martyrdom. Some, 
refusing to acknowledge him as head 
of the church, were shamefully tortured 
and put to death. Thus was laid the 
foundation of the great and popular 
church of England ; its first celebrated 
head and founder, being a polygamist. 

It is evident that the more intelligent 
and learned portion of England con- 
sidered Polygamy perfectly consistant 
with Christianity, or they never would 
have confirmed by Parliamentary acts, 
the title of " Supreme Head of the 
Church " upon their Polygamist King. 
It is in vain for the church of England 
to say that Polygamy is not sanctioned 
by the gospel, so long as they acknow- 



ledge that the very founder and head 
of their church was a Polygamic, 

Though Polygamy is a Divine insti- 
tution, yet both the German and Eng- 
lish Reformers were not justified, in the 
absence of an inspired Priesthood, in 
officiating in the nuptial ceremonies. 
Not having the Priesthood, they had 
no authority to officiate in a divine 
ordinance. Though Polygamy was 
practiced in unrighteousness, under the 
sanction and approbation of the great 
Christian Divines of the sixteenth cen- 
tury, yet it proves most conclusively, 
that those Divines did sincerely believe 
it to be just as legal and lawful for a 
Christian to have two wives as to have 
one only ; and they, no eloubt acted in 
all good conscience in accordance with 
their firm conviction. 

Thus Polygamy, after having been 
abolished for many centuries from the 
churches of Christendom, was again re- 
instituted therein by the most cele- 
brated Reformers of the sixteenth cen- 
tury. But they dare not, through fear 
of scandal, publicly proclaim this divine 
institution. It remained for the Re- 
nowned Prophet of the nineteenth cen- 
tury, Joseph Smith, to restore this di- 
vine institution in all its original purity 
to the earth, by the word and com- 
mandment of the Most High God. R 
remained for the inspired Apostles and 
Elders of the restored Church of God, 
to publicly announce to all nations 
the re-institution of this sacred and 
Christian ordinance. They do not fear 
the scandal of the deluded fanatics of 
an apostate church : they do not tremble 
to announce in the presence of an apos- 
tate priesthood, the beauty and holiness 
of the Divine institution of Marriage, 
whether including one or more wives : 
they are not ashamed to practice and 
proclaim publicly, that which the Pro- 
testant Divines, though convinced of 
its righteousness and purity, dare only 
approbate in secret. But in saying 
this, we would not boast, neither would 
we speak disrespectfully of the timidity 
of those good Christian Reformers ; 
they were not sent to restore the Chris- 
tian Church to the earth with all its 
heavenly ordinances and principles ; 
and not being; sent and clothed with 

the power of the everlasting Priesthood!, 
they could not speak as men having 
authority, and consequently were timid, 
and afraid of scandal, and approbated 
Polygamy privately ; this care or pru- 
dence was no doubt best, under the 
strong power of tradition and other 
circumstances with which they were 

But " the times of the restitution of 
all things which God hath spoken by 
the mouth of all his holy prophets since 
the world began " are at hand, prepara- 
tory to the coming of Jesus Christ, 
whom the heavens must receive until 
the restitution of all things is completed, 
when he will again be sent to take unto 
himself his great power and reign over 
all people. Among the " all things " 
which the prophets have predicted 
should be restored before the Messiah 
comes is Polygamy. The holy prophet 
Isaiah predicted, that in the day that 
the cloud and fire should be restored 
to the earth, as should be manifested 
upon all the assemblies and dwelling- 
places of Zion, every one in that city 
should be called holy and should be 
beautiful and glorious, and that seven 
women would take hold of one man, 
anxiously imploring him to let them 
be called by his name to take away 
their reproach, at the same time, 
promising that they would be no ex- 
pense to him, but would agree to eat 
their own bread and wear their own 
apparel, if he would only become their 
husband and let them be called by his 
name. Thus we see that the Messiah 
never would come, unless Polygamy 
were restored to the Christian Church ; 
for the heavens must receive him until 
all things are restored which all the 
holy prophets have predicted. If any 
should suppose that this prediction, so 
far as Polygamy is concerned, was ful- 
filled by the early protestants, we reply, 
that it is true that the protestant Di- 
vines restored Polygamy, but in their 
day we have an account of only two^ 
women taking hold of one man, by 
their approbation, whereas Isaiah says 
expressly, that it is to be SEVEN 
WOMEN who are to do this : there- 
fore, though it cannot but be admitted 
that the Reformers restored Polygamy,, 



yet they cannot claim the honor of 
having restored it in the full sense of 
Isaiah's prediction. This honor was 
reserved for a people who should he 
called Zion, where all should eventually 
be called beautiful, and glorious, and 
holy. The pure and virtuous daughters 
of Zion will consider it a great reproach 
to remain single and have no posterity : 
hence, their exceedingly great anxiety 
for husbands, that their reproach may 
be taken away. They will learn that 
a woman cannot, through her own 
carelessness or neglect, fail to fulfil the 
end of her creation, without bringing 
upon herself everlasting reproach, as 
well as condemnation for disobeying 

the Lord's great and first command- 
ment to multiply. Oh, how different 
will be their feelings from those now 
manifested by females traditioned 
under papist and protestant super- 
stitions ! Surely there must be some 
mighty changes and revolutions when 
all things that the ancient prophets 
have predicted shall be restored ! Poly- 
gamy, as well as Monogamy, will then 
be honored by all the heavenly hosts 
above, and by all the nations of the 
righteous upon the earth ; and there 
will not be so much as a dog to move 
his tongue against any of the insti- 
tutions of the Bible. 




Ride 18th. — Let each mother com- 
mence with her children when young, 
not only to teach and instruct them, 
but to chasten and bring them into the 
most perfect subjection ; for then is 
the time that they are the most easily 
conquered, and their tender minds are 
the most susceptible of influences and 
government. Many mothers from care- 
lessness neglect their children, and only 
attempt to govern them at long inter- 
vals, when they most generally find 
their efforts of no lasting benefit ; for 
the children having been accustomed 
to have their own way, do not easily 
yield ; and if peradventure they do 
yield, it is only for the time being, 
until the mother relaxes again into 
carelessness, when they return again to 
their accustomed habits: and thus by 
habit they become more and more con- 
firmed in disobedience, waxing worse 
and worse, until the mother becomes 
discouraged, and relinquishes all dis- 
cipline, and complains that she cannot 
make her children mind. The fault is 
not so much in the children, as in the 
carelessness and neglect of the mother 
when the children were young; it is 
she that must answer, in a great de- 
gree, for the evil habits and disobe- 
dience of the children. She is more 

directly responsible than the father ; 
for it cannot be expected that the father 
can always find time, apart from the 
laborious duties required of him, to 
correct and manage his little children 
who are at home with their mothers. 
It is frequently the case that the father 
is called to attend to duties in public 
life, and may be absent from home 
much of his time, when the whole duty 
of family government necessarily rests 
upon the respective mothers of his 
children ; if they, through carelessness, 
suffer their children to grow up in dis- 
obedience and ruin themselves, they 
must bear the shame and disgrace 
thereof. Some mothers, though not 
careless, and though they feel the 
greatest anxiety for the welfare of their 
children, yet, through a mistaken notion 
of love for them, forbear to punish them 
when they need punishment, or if they 
undertake to conquer them, their ten- 
derness and pity are so great, that they 
prevail over the judgment, and the 
children are left unconquered, and be- 
come more determined to resist all 
future efforts of their mothers until, at 
length, they conclude that their chil- 
dren have a more stubborn disposition 
than others, and that it is impossible 
to subject them in obedience. In this 



case, as in that of neglect, the fault is 
the mothers. The stubbornness of the 
children, for the most part, is the effect 
of the mother's indulgence, arising from 
her mistaken idea of love. By that 
which she calls love, she ruins her 

Children between one and two years 
of age are capable of being made to 
understand many things ; then is the 
time to begin with them. How often 
we see children of that age manifest 
much anger. Frequently by crying 
through anger, they that are otherwise 
healthy, injure themselves : it is far 
better, in such instances, for a mother 
to correct her child in a gentle manner, 
though with decision and firmness, 
until she conquers it, and causes it to 
cease crying, than to suffer that habit 
to increase. When the child by gentle 
punishment has learned this one lesson 
from its mother, it is much more easily 
conquered and brought into subjection 
in other things, until finally, by a little 
perseverance on the part of the mother, 
it learns to be obedient to her voice in 
all things ; and obedience becomes con- 
firmed into a permanent habit. Such 
a child trained by a negligent or over- 
indulgent mother, might have become 
confirmed in habits of stubbornness and 
disobedience. It is not so much in the 
original constitution of children as in 
their training, that causes such wide 
differences in their dispositions. It 
cannot be denied, that there is a dif- 
ference in the constitution of children 
even from their birth ; but this dif- 
ference is mostly owing to the proper 
or improper conduct of parents, as be- 
fore stated ; therefore, even for this dif- 
ference, parents are more or less re- 
sponsible. If parents, through their 
own evil conduct entail hereditary dis- 
positions upon their children which are 
calculated to ruin them, unless properly 
curtailed and overcome, they should 
realise, that for that evil they must 
render an account. If parents have 
been guilty in entailing upon their off- 
spring unhappy dispositions, let them 
repent, by using all diligence to save 
them from the evil consequences which 
will naturally result by giving way to 
those dispositions. The greater the 

derangement, the greater must be the 
remedy, and the more skilful and 
thorough should be its application, until 
that which is sown in evil is overcome 
and completely subdued. In this way 
parents may save themselves and their 
children; but otherwise there is con- 
demnation. Therefore, we repeat again, 
let mothers begin to discipline their 
children when young. 

Rule \Qth. — Do not correct children 
in anger; an angry parent is not as 
well prepared to judge of the amount 
of punishment which should be inflicted 
upon a child, as one that is more cool 
and exercised with reflection, reason, 
and judgment. Let your children see 
that you puni&h them, not to gratify an 
angry disposition, but to reform them 
for their good, and it will have a salu- 
tary influence ; they will not look upon 
you as a tyrant, swayed to and fro by 
turbulent and furious passions ; but 
they will regard you as one that seeks 
their welfare, and that you only chasten 
them because you love them, and wish 
them to do well. Be deliberate and 
calm in your counsels and reproofs, but 
at the same time use earnestness and 
decision. Let your children know that 
your words must be respected and 

Rule 20th. — Never deceive your chil- 
dren by threatnings or promises. Be 
careful not to threaten them with a 
punishment which you have no inten- 
tion of inflicting; for this will cause 
them to lose confidence in your word ; 
besides, it will cause them to contract 
the habit of lying : when they perceive 
that their parents do not fulfil their 
threatenings or promises, they will con- 
sider that there is no harm in forfeiting 
their word. Think not that your pre- 
cepts, concerning truthfulness, will have 
much weight upon the minds of your 
children, when they are contradicted 
by your examples. Be careful to fulfil 
your word in all things in righteous- 
ness, and your children will not only 
learn to be truthful from your example, 
but they will fear to disobey your word, 
knowing that you never fail to punish 
or reward according to your threatnings 
and promises. Let your laws, penalties, 
and rewards be founded upon the prin- 



ciples of justice and mercy, and adapted 
to the capacities of your children ; for 
this is the way that our heavenly Father 
governs His children, giving to some 
a Celestial ; to others a Terrestrial ; 
and to others still a Telestial law, with 
penalties and promises annexed, accord- 
ing to the conditions, circumstances, 
and capacities of the individuals to he 
governed. Seek for wisdom and pat- 
tern after the heavenly order of govern- 

Rule 21st. — Do not be so stern and 
rigid in your family government as to 
render yourself an object of fear and 
dread. There are parents who only 
render themselves conspicious in the 
attribute of Justice, while mercy and 
love are scarcely known in their fami- 
lies. Justice should be tempered with 
mercy, and love should be the great 
moving principle, interweaving itself in 
all your family administrations. When 
justice alone sits upon the throne, your 
children approach you with dread, or 
peradventure hide themseh es from your 
presence, and long for your absence 
that they may be relieved from their 
fear ; at the sound of your approaching 
foot-steps they flee as from an enemy, 
and tremble at your voice, and shrink 
from the gaze of your countenance, as 
though they expected some terrible 
punishment to be inflicted upon them. 
Be familiar with your children that 
they may delight themselves in your 
societv, and look upon you as a kind 
and tender parent whom they delight 
to obey. Obedience inspired by love, 
and obedience inspired by fear, are en- 
tirely different in their nature ; the 
former will be permanent and enduring, 
while the latter only waits to have the 
object of fear removed, and it vanishes 
like a dream. Govern children as 
parents, and not as tyrants ; for they 
will be parents in their turn, and will 
be very likely to adopt that form of 
government in which they have been 
educated. If you have been tyrants, 
they may be influenced to pattern after 
your example. If you are fretful and 
continually scolding, they will be very 
apt to be scolds too. If you are loving, 
kind, and merciful, these benign in- 
fluences will be very certain to infuse j 

themselves into their order of family 
government ; and thus good and evil 
influences frequently extend themselves 
down for many generations and ages. 
How great, then, are the responsibilities 
of parents to their children ! And how 
fearful the consequences of bad ex- 
amples ! Let love,, therefore, predomi- 
nate and control you, and your children 
will be sure to discover it, and will 
love you in return. 

Rule 22nd. — Let each mother teach 
her children to honor and love their 
father, and to respect his teachings and 
counsels. How frequently it is the 
case, when fathers undertake to correct 
their children, mothers will interfere in 
the presence of the children : this has 
a very evil tendency in many respects : 
first, it destroys the oneness of feeling 
which should exist between husband 
and wife ; secondly, it weakens the 
confidence of the children in the father, 
and emboldens them to disobedience ; 
thirdly, it creates strife and discord ; 
and lastly, it is rebelling against the 
order of family government, established 
by divine wisdom. If the mother sup- 
poses the father too severe, let her not 
mention this in the presence of the 
children, but she can express her feel- 
ings to him while alone by themselves, 
and thus the children will not see any 
division between them. For husband 
and wives to be disagreed, and to con- 
tend, and quarrel, is a great evil ; and 
to do these things in the presence of 
their children, is a still greater evil. 
Therefore, if a husband and his wives 
will quarrel and destroy their own hap- 
piness, let them have pity upon their 
children, and not destroy them by their 
pernicious examples. 

Rule 23rd. — Suffer not children of 
different mothers to be haughty and 
abusive to each other ; for they are 
own brothers and sisters the same as 
the children of the patriarch Jacob; 
and one has no claim above another, 
only as his conduct merits it. Should 
you discover contentions or differences 
arising, do not justify your own children 
and condemn the others in their pre- 
sence ; for this will encourage them in 
their quarrels: even if you consider 
that your children are not so much in 



the fault as the others, it is far better 
to teach them of the evils of strife, than 
to speak against the others. To speak 
against them, not only alienates their 
affections, but has a tendency to offend 
their mothers, and create unpleasant 
feelings between you and them. Always 
speak well of each of your husband's 
wives in the presence of your children ; 
for children generally form their judg- 
ment concerning others, by the sayings 
of their parents : they are very apt to 
respect those whom their parents re- 
spect ; and hate those whom they hate. 
If you consider that some of the mothers 
are too lenient with their children and 
too negligent in correcting them, do 
not be offended, but strive, by the wise 
and prudent management of your own, 
to set a worthy example before them, 
that they, by seeing your judicious and 
wise course, may be led to go and do 
likewise. Examples will sometimes re- 
form, when precepts fail. 

Rule 24th. — Be industrious in your 
habits : this is important as fulfilling 
the law of God: it. is also important 
for those who are in low circumstances, 
that they may acquire food, and raiment, 
and the necessary comforts of life : it 
is also important for the rich as well as 
the poor, that they may be able more 
abundantly to supply the wants of the 
needy, and be in circumstances to help 
the unfortunate and administer to the 
sick and afflicted ; for in this way, it is 
possible even for the rich to enter into 
the kingdom of heaven. A family 
whose time is occupied in the useful 
and lawful avocations of life, will find 
no time to go from house to house, 
tattling and injuring one another and 
their neighbors; neither will they be 
so apt to quarrel among themselves. 

Rule 25th. — When your children 
are from three to five years of age, send 
them to school, and keep them there 
year after year until they receive a 
thorough education in all the rudiments 
of useful science, and in their manners, 
and morals. In this manner, they will 
avoid many evils, arising from indo- 
lence, and form habits that will render 
them beneficial to society in after life. 
Let mothers educate their daughters in 
all kinds of domestic labor : teach them 

to wash and iron, to bake and do all 
kinds of cooking, to knit and sew, to 
spin and weave, and to do all other 
things that will qualify them to be 
good and efficient housewives. Let 
fathers educate their sons in whatever 
branch or branches of business, they in- 
tend them respectively to follow. De- 
spise that false delicacy which is ex- 
hibited by the sons and daughters of 
the rich, who consider it a dishonor to 
labor at the common avocations of life. 
Such notions of high-life, should be 
frowned out of the territory, as too con- 
temptible to be harbored, for one mo- 
ment, by a civilized community. Some 
of these bogus gentlemen and ladies 
have such grand ideas, concerning 
gentility, that they would let their 
poor old father and mother slave 
themselves to death, to support them 
in their idleness, or at some useless 
fanciful employment. The daughter 
will sit down in the parlour at her 
painting or music, arrayed in silks and 
fineries, and let her mother wash and 
cook until, through fatigue, she is ready 
to fall into her grave : this they call 
gentility, and the distinctions between 
the low and the high. But such daugh- 
ters are not worthy of husbands, and 
should not be admitted into any re- 
spectable society: they are contemptible 
drones, that would be a curse to any 
husband who should be so unfortunate 
as to be connected with such nuisances. 
Painting, music, and all the fine arts, 
should be cherished, and cultivated, as 
accomplishments which serve to adorn 
and embellish an enlightened civilized 
people, and render life agreeable and 
happy ; but when these are cultivated, 
to the exclusion of the more necessary 
duties and qualifications, it is like 
adorning swine with costly jewels and 
pearls to make them appear more re- 
spectable : these embellishments, only 
render such characters a hundred fold 
more odious and disgustful than they 
would otherwise appear. 

Rule 26th. — Use economy and avoid 
wastefulness. How discouraging it 
would be to a husband who has a large 
family, depending mostly upon his labor 
for a support, to see his wives and 
children carelessly, thoughtlessly, and 



unnecessarily, waste his Lard earnings. 
Let not one wife, for fear that she shall 
not obtain her share of the income, 
destroy, give away, and otherwise fool- 
ishly dispose of what is given to her, 
thinking that her husband will furnish 
her with more. Those who economize 
and wisely use that which is given to 
them, should be counted worthy to re- 
ceive more abundantly than those who 
pursue a contrary course. Each wife 
should feel interested in saving and pre- 
serving that with which the Lord has 
entrusted her, and should rejoice, not 
only in her prosperity, but in the pros- 
perity of all the others: her eyes should 
not be full of greediness to grasp every 
thing herself, but she should feel equal- 
ly interested in the welfare of the whole 
family. By pursuing this course she 
will be beloved : by taking a contrary 
course, she will be considered selfish 
and little minded. 

Rule 27th. — Let husbands, wives, 
sons, and daughters, continually realize 
that their relationships do not end with 
this short life, but will continue in eter- 
nity without end. Every qualification 
and disposition therefore, which will 
render them happy here, should be 
nourished, cherished, enlarged, and per- 
fected, that their union may be indis- 
soluble, and their happiness secured 
both for this world and for that which 
is to come. 

Let these rules be observed, and all 
others that are good and righteous, 
and peace will be the result : husbands 
will be patriarchs and saviours ; wives 
will be like fruitful vines, bringing forth 
precious fruits in their seasons : their 
sons will be like plants of renown, and 
their daughters like the polished stones 
of a palace. Then the saints shall 
flourish upon the hills and rejoice upon 
the mountains, and become a great 
people and strong, whose goings forth 
shall be with strength that is everlast- 
ing. Arise, O Zion ! clothe thyself with 
light ! shine forth with clearness and 
brilliancy ! illuminate the nations and 
the dark corners of the earth, for their 
light is gone out — their sun is set — 
gross darkness covers them ! let thy 
light be seen upon the high places of 
the earth ; let it shine in glorious splen- 

dour ; for then shall the wicked sec, 
and be confounded, and lay their hands 
upon their mouths in shame ; then 
shall kings arise, and come forth to 
the light, and rejoice in the 'greatness 
of thy glory ! Fear not, O Zion, nor 
let thine hands be slack, for great is the 
Holy One in the amidst of thee ! a 
cloud shall be over thee by day for a 
defense, and at night thy dwellings shall 
be encircled with glory ! God is thine 
everlasting light, and shall be a Tower 
of strength against thine enemies ; at 
the sound of His voice they shall melt 
away, and terrors shall seize upon 
them. In that day thou shalt be 
beautiful and glorious, and the re- 
proach of the Gentiles shall no more 
come into thine ears; in that day, shall 
the sons of them that afflicted thee 
come bending unto thee and bow them- 
selves down at the soles of thy feet ; 
and the daughters of them that re- 
proached thee, shall come, saying, We 
will eat our own bread and wear our 
own apparel, only let us be joined in 
the patriarchal order of marriage with 
the husbands and patriarchs in Zion to 
take away our reproach : then shall 
they highly esteem, far above riches, 
that which their wicked fathers ridi- 
culed under the name of Polygamy. 

We will close this lengthy article on 
the subject of Celestial Marriage by 
propounding the following questions for 
the consideration of such of our read- 
ers as may be opposed to the plurality 

1. If plurality is offensive in the 
sight of God, why was Abraham, who 
practiced it, called the friend of God, 
and the father of the faithful ? Why 
did the Lord promise that in him, as 
well as in his seed, all the families of 
the earth should be blessed ? Why 
require all the families of the earth, 
under the Christian dispensation, to be 
adopted into the family of a Polyga- 
mist in order to be saved ? Why 
choose a Polygamist to be the father 
of all saved families ? Why require 
all Christian families in order to be 
saved, to walk in the steps and do the 
works of Abraham? Why did God 
proclaim Himself to be " The God of 
Abraham, the God of Isaac, and the 



God of Jacob," and say that this shall 
Exodus 3 : 15.) If Polygamy is not 
to be sanctioned among the genera- 
tions of Christendom, why did He re- 
present Himself to be the God of Polyg- 
amists, and say that all generations 
should adopt that memorial of Him ? 
Why choose these Polygamists to be 
examples for Christians, and say, that 
many should come from the east and 
the west, from the north and the south, 
and sit down with them in the king- 
dom of God ? Will Abraham's wives 
and concubines, and Jacob's four wives 
be in the kingdom of God with their 
husbands ? If so, will it not greatly 
corrupt the morals of Christians to sit 
down in the same kingdom with them ? 
Will not Christians be greatly ashamed 
to be found sitting in the company of 
Polygamists ? Will not Christians en- 
tirely ruin their characters by being 
adopted into the family of so noted a 
Polygamist as Abraham, and be obliged 
to acknowledge him as father, and be 
called his children? "The Scripture 
foreseeing that God would justify the 
heathen through faith, preached before 
the Gospel unto Abraham, saying, "In 
thee shall all nations be blessed." (Gal. 
3: 8.) AVhat kind of Gospel was preach- 
ed unto Abraham ? Was it not the 
same Gospel that was preached after 
Christ, by which the heathen were to 
be justified, and by which all the fami- 
lies of the earth might be blessed by 
becoming the children of Abraham 
through adoption ? Did it not require 
the same Gospel to save the Polyga- 
mist father in the kingdom of God, as 
that which saves his adopted children 
that sit down with him in the same 
kingdom ? Does the Gospel, since 
Christ exalt Christians to a more glo- 
rious kingdom than the one where 
Abraham dwells ? If not, is it arty 
better than the Gospel preached to 
Abraham ? Did not Abraham sec the 
day of Christ and rejoice in it, and look 
forward to his atoning sacrifice, the 
same as Christians afterwards looked 
back to the same atonement ? If the 
Gospel which was preached to Abra- 
ham required the same faith — the same 

repentance — the same justification — 
the same sanctification through the 
Holy Ghost — if it procured for him the 
same blessings — the same gifts of proph- 
ecy and revelations — the same gifts of 
seeing visions and of conversing with 
angels — the same miraculous powers 
and heavenly promises — if it made him 
worthy of the title of the friend of God, 
and exalted him to be the father of the 
faithful, even the father of all saved na- 
tions — if, moreover, it saved him in the 
kingdom of God — in the same king- 
dom where his Christian children are 
to sit down with him — then was it not 
the Gospel of Christianity— the very 
same Gospel that was preached after 
Christ ? And if the same Gospel, then 
who dare deny, that Polygamy was not 
practised by the very best of men, 
under a Christian and Gospel dispensa- 
tion ? Who dare say that Abraham's 
righteousness was not as great as the 
righteousness of his children ? 

2. Did not the Lord greatly bless 
and prosper Jacob both before and after 
he became a Polygamist ? Did he not 
continue to give him many revelations 
and visions, and send hosts of angels to 
converse with him ? If Polygamy 
were a crime, would not God have in- 
formed him of the fact? If it were 
sinful, would he have saved him in His 
kingdom without repentance ? As Ja- 
cob did not repent, but continued a po- 
lygamist until his death, and as he was 
saved, he must have been saved in his 
sins; for God does not forgive sins 
without repentance ; or, otherwise, po- 
lygamy is no sin. Why did the Lord 
restrain Sarai, Abram's wife, from bear- 
ing ? (Gen. 16: 2.) Was it not because 
she for a long time neglected to give 
Abram another wife that he might 
become the father of many nations ? 
After she had given Hager to her 
husband, the Lord then condescended 
to give her a son. If polygamy were 
criminal and sinful, why did Rachel 
give Bilhah to her husband ? would 
she have sacrificed her feelings in this 
way for the sake of committing sin ? 
would she have sacrificed, not only 
the deafest earthly object she had, 
but also subjected herself to sin and 
condemnation, and run the risk of 



sacrificing her eternal salvation, merely 
for the object of having Bilhah raise 
up children for her ? What benefit 
would Bilhah's children be to her, com- 
pared with the love which a wife has 
for her husband, and especially with 
the love of justification before God? 
Does not this example then of self- 
sacrifice, show most conclusively that 
Rachel acted from a higher motive 
than the ruin of her soul for the sake 
of her husband's raising up children 
by Bilhah ? Does it not prove that a 
sense of duty alone operated upon her 
mind and urged her on to make so 
great a sacrifice? How did Leah pre- 
vail with the Lord to obtain more 
children? She had several years be- 
fore raised unto her husband four 
sons, but for some reason the Lord 
had for some length of time restrained 
her from bearing. What particular 
duty did she perform in order to again 
be blessed with children ? She gave 
her handmaiden Zilpah to her hus- 
band for a wife. L)id this sacrifice 
produce the desired effect ? Yes it so 
highly pleased the Lord that He heark- 
ened unto Leah, and she conceived, 
and bare Jacob a fifth son. And Leah 
said, "God hath given me my hire, 
because I have given my maiden to 
my husband." (Genesis 30.) Can 
it be said, in this case, that the love 
of having additional children, born by 
another woman would have induced 
her to yield to so great a sacrifice ? 
If children were the object, she already 
had them of her own; and certainly, 
Zilpah's children could not have been 
as dear to her as her own dear hus- 
band. What higher object then could 
have induced her to make the sacri- 
fice ? If plurality were sinful, would 
she have expected that her sins would 
prevail with the Lord, and that her 
crimes would cause him to hearken to 
her prayer and give her additional 
children I If giving , her maiden to 
her husband was offensive to God, 
why did He hearken to her prayer and 
bless her for so doing? Do not all 
these facts prove that God was highly 
pleased with the plurality system as 
practiced by those holy men and 

3. Where was there ever a more 
holy man than Moses with whom God 
spake face to face ? Did not Moses 
know about Christ, and Christianity, 
and the gospel ? Jesus says, that 
Moses wrote of him : Paul says that 
Moses esteemed the reproach of Christ 
greater riches than the treasures of 
Egypt : and again, he says, that 
the gospel was preached unto them (the 
children of Israel in the wilderness) 
as well as unto us, and testifies, that 
they were baptized in the cloud and 
in the sea. If Moses then believed, 
the gospel, and Avas baptized, and em- 
braced Christianity, and suffered the 
reproach of Christ, was he not a 
Christian just as much as those who 
embraced the gospel after Christ ? 
Moses therefore, was a Christain po- 
lygamist and set the example before 
all Israel, and when his own brother 
and sister, Aaron and Miriam the 
prophetess, spake against one of his 
wives, the Lord was very angry with 
them and smote Mariam with the 
leprosy. (Numbers 12.) Did not the 
Lord by this act show most clearly 
that He approbated polygamy, and 
that he held sacred to Moses the wives 
he had taken ? Did not God himself 
give laws through Moses to regulate 
the descent of property in the families 
of polygamists ? Was not Moses, 
though a polygamist saved in the 
kingdom of God ? Did not Moses 
and Elias appear in glory to Peter, 
James, and John in the holy mount at 
the time of Christ's transfiguration ? 
If Moses could be saved by the gospel, 
and by embracing Christ, then is it 
not certain that polygamy was appro- 
bated just as much under the gospel 
as under the law ? 

4. If polygamy was sinful and 
criminal, Why did God command the 
living brother to marry all the wid- 
ows of his deceased brothers who died 
without children ? Would God com- 
mand his people under a heavy pen- 
alty to commit sin and then pun- 
ish them for doing it ? It must have 
been a hard case, if the children of Is- 
rael were to be cursed if they did not 
keep the law, and then again to be 
cursed if they did keep it ! yet this 

J 90 


must have been the case, if they were 
to be cursed for being polygamists 
when the law of God compelled them 
in certain cases to be such. 

5. In the days of Christ while the 
law of Moses was yet in full force, 
there must have been thousands of Is- 
rael who were compelled by their law 
to be polygamists or else suffer the 
penalty of the curse annexed to that 
law : In what way could those polyg- 
amists embrace Christianity and be 
received into the Church of Christ ? 
Was it lawful for polygamists to be 
baptized into the Christian Church ? 
If not, would the gospel permit them 
to divorce all their wives but one ? 
Would the gospel permit them 
to put assunder those whom God, by 
his express command, had joined to- 
gether ? If the gospel would allow 
all but one to be divorced, then which 
wives were to be cast out with their 
children, and which one was to be re- 
tained ? But if the gospel would not 
permit these Jewish Polygamists to 
divorce their wives, except in cases of 
adultery, what could they do ? Could 
they be saved without coming into the 
Christian Church ? And if not, must 
they be damned without remedy ? 
Did they by keeping the law, accor- 
ding to Gods command, place them- 
selves in a hopeless condition, where 
Christianity could not reach them ? 
If so, they must have been sent to hell 
if they had failed to keep the law, and 
Christianity sends them to hell, with- 
out offering any remedy, because they 
have kept the law and thus become 
polygamists. But this is too absurd 
for even savages to believe. It would 
be most shocking blasphemy to make 
God the Author of so wicked a doc- 
trine. No one can dispute, then, but 
that these Jewish polygamists with all 
their wives had the same privilege of 
entering the Christian Church as any 
others. And as this must have been 
the case, then who dare say that po- 
lygamy was not practiced and approba- 
ted by those in the Christian Church 
in the days of our Saviour and his 
apostles ? Was there any possible 
chance of extricating the Jewish po- 
ly gamist from his dilemma and saving 

him in the kingdom of God, short of 
Christianity? So certain as any of 
them were saved, so certain did Chris- 
tianity tolerate polygamy ; for we are 
certain that it did not tolerate divor- 
ces only for a certain transgression. 

6. If polygamy is to be considered 
sinful under the gospel dispensation, 
why did David speak of the honorable 
wives of the son of God himself and 
so particularly describe one of His 
Queens. Would Christ sanction a 
sinful institution by his own practice? 
and then command his disciples to fol- 
low him ? 

*7. If polygamists cannot be admit- 
ed into the Christian Church, Why 
did Isaiah prophesy concerning the 
future glory of Zion under the Chris- 
tian dispensation, and inform us that 
" In that day seven women should take 
hold of one man saying, We will eat 
our own bread and wear our own ap- 
parel only let us be called by thy name 
to take away our reproach '{ " If such 
things are sinful, Why did Isaiah 
further predict, that " In that day 
the branch of the Lord should be 
beautiful and glorious and that every 
one who should be left in Zion should 
be called holy, and that all their 
dwellings and assemblies should be 
overshadowed with a cloud and smoke 
by day, and a pillar of fire by night ? 
Why are these polygamists who are to 
have seven women hold of their skirts 
to be called holy — to be so beautiful 
and glorious — to have such magnifi- 
cent displays of the glory of God in 
their midst ? Why is all this yet to 
take place under the Christian dispensa- 
tion, if polygamy is not to be tolerated in 
the church of Christ and is. so offensive 
in the sight of God ? Do not all these 
things demonstrate that polygamy is 
compatible with Christianity, and that 
it has existed and will exist in the Chris- 
tian Church in the days of its greatest 
glory ? Can any Bible reader or Bible 
believer dispute this ? 

8. Can any one tell why David be- 
fore he committed adultery and was 
the means of shedding innocent blood 
was called a man after God's own 
heart ? Did he not marry seven 
wives before God exalted him to the 



throne of Israel ? After David had al- 
ready taken seven wives, why did God 
give him all of Saul's wives in addi- 
tion ? Did the Lord think that David 
had not a sufficent number that He 
himself should give him more ? Who 
dare say that polygamy is not a divine 
institution when God commanded it by 
the mouth of Moses, and then actually 
gave Saul's wives into David's bosom ? 

9. If polygamy is not a divine insti- 
tution Why did that good man Jehoi- 
ada the high priest give two wives to 
the good king Joash ? Was not this 
done by a righteous man and by the 
highest authority of the priesthood 
that God had upon the earth I 

10. If polygamy is not a divine in- 
stitution why did God command the 
prophet Hosea to marry two wives ? 

11. If among the people of God, 
polygamy is not more pleasing than 
monogamy or the one wife system, 
why did God command Israel to kill 
all their male captives and to save all 
the virgins alive for themselves ? AVhy 
did he command them to do this as a 
general rule in all their future wars 
against foreign cities and nations ? 
Was it not instituted in order to sup- 
ply Israel with women enough to 
make a nation of polygamists ? 
Was it not in this way, that He in- 
tended to greatly multiply Israel and 
make them as the sands upon the sea 
shore, according to the promises made 
to their polygamist ancestors ? 

12. If among the righteous polyga- 
mists are not more honorable in the 
sight of God than the monogamists, 
why is it that God generally chose the 
former to be deliverers, judges, rulers, 
kings, priests, prophets, and patriarchs, 
in preference to the latter ? Why 
was Gideon who had many wives and 
no less than seventy-two sons, chosen 
to deliver Israel ? Why did the King 
of kings and Lord of lords choose to 
be born into this world in a family 
whose ancestors were noted polygamists? 
Do not all these things prove, that among 
the righteous, God prefered the system 
of polygamy to that of monogamy ? 

13. If polygamy was not permitted 
in the Christian Church, why did Paul 
require Timothy to select from among 

the church members men who were 
the husbands of one wife for the offi- 
ces of bishops and deacons ? If there 
were no polygamists in church, would 
it have been possible for Timothy to 
have selected them ? And if not pos- 
sible, why did Paul give the advice ? 
Does not this prove most conclusively 
that polygamy did exist in that 
church ? Does Paul any where repre- 
sent polygamy to be evil or immoral ? 
did not he require such selections to 
be made in order that these officers 
might not be encumbered with the 
cares of a large family ? It might be 
necessary sometimes under particular 
circumstances, to select young men 
that were single for ordination, to be 
sent on particular missions, where 
even one wife would be a great incum- 
brance and for the time being a hin- 
drance to their usefulness. Because, 
under such circumstances, instructions 
were given to select single men; 
should it therefore be inferred that it 
was sinful for others to be husbands ? 
So likewise, considering the arduous 
duties, required of bishops and dea- 
cons, Paul thought best to select for 
these offices husbands having one wife ; 
should it therefore be inferred that it 
was sinful for other husbands to have 
more than one ? 

14. Did our Saviour or any of his 
Apostles ever forbid polygamy or con- 
demn it as sinful \ If not why should 
Christendom now condemn it \ Do 
they think to be more righteous in 
this respect, than Jesus Christ the 
great Author of Christianity '. 

15. There are hundreds of thou- 
sands of polygamists among the vari- 
ous nations of the earth who have 
married their wives according to the 
laws of their respective governments. 
When Christendom send forth their 
missionaries to convert them, in what 
way can they be admitted into 
the church ? Must they divorce all 
their wives but one ? If so, which one 
shall they retain, and which ones shall 
they cast away upon the cruel mercies 
of the world? A certain wealthy, 
kind, and benevolent man, in Asia who 
knows nothing of Christianity, purcha- 
ses for himself ten virgins and marries 



them all at the same time, according to 
the customs and laws of his country. 
Each of his wives raises up unto him 
four children. After which a mission- 
ary from Christendom happens along 
and preaches to .him and his numerous 
family, Christianity : he, and his tea 
wives, and forty children, all believe 
and wish to be baptized into the 
Christian Church. He is told by the 
missionary that he must divorce all 
his wives but one, without which he 
cannot be received. But neither the 
missionary nor the man himself know 
of any rule to decide which one of 
the ten is to be retained ? They were 
all married to him at the same time ; 
all have been true to him ; and each 
have borne to him an equal number of 
children. But at length, without any 
rule, the decision is made ; nine-tenths 
of his dear family are put away ; not 
however, without a heart-rending sac- 
rifice of feelings on the part of himself 
and his beloved family. He and his 
one wife are now admitted into the 
church and considered good Christians. 
But two-thirds of his family who are 
thus torn from his embrace and cast 
out, begin to doubt very seriously 
whether Christianity is as good as the 
religion of their own nation. They 
begin to think that a religion that will 
thus break up families cannot be good ; 
they renounce it at once, and turn to 
their idolatry. As for the other third 
of the sorrowful out cast wives, per- 
haps they may even yet have a feint 
lingering hope that Christianity is a 
true system of religion ; but having 
no husband and protector, they finally 
meet with an opportunity of marrying 
idolatrous husbands : and after a 
while, having no Christian husbands 
to' guide them, they entirely lose what 
little faith they had, and embrace a- 

gain the religion of their husbands and 
fathers, and the poor children follow 
the examples of their mothers. Thus 
the nine wives and thirty-six children 
who believed in Christianity and would 
have entered the church with their 
husband and father, had they not 
been put away, are forced into circum- 
stances, calculated to destroy and en- 
tirely irradicate from their minds all 
faith in the Christian religion. Does 
Christianity require missionaries to 
pursue such a course among polyga- 
mist nations ? Does it require them 
to tear asunder family ties ; to break 
up and scatter in some instances nine- 
tenths of those who are nearer and 
more precious to each other than life ? 
Does it require them to pursue a course 
calculated in its very nature, to make 
them loathe and detest Christianity, 
as more cruel in their estimation than 
the grave ? By what law of Christi- 
anity do they teach such to divorce 
any one of their wives, except for the 
cause of adultery ? O Christendom, 
where is thy consistency ! it is gone ! 
it is fled ! and absurdity and every 
species of wickedness have taken the 
place thereof! Thou corruptest the 
nations with thy whoredoms, and yet 
thou wouldst fein persuade them that 
thou art righteous ; but the day is at 
hand when thine iniquities shall be 
proclaimed upon the house tops, and 
thou shall be judged for all thy filthi- 
ness and abominations, and shall be 
cast down by devouring fire. Then 
shall come salvation, and glory, and 
honor, and power, and the reign of 
peace, and the day of the righteous, 
wherein Abraham and his wives to- 
gether with all his seed that are right- 
eous, shall inherit the earth, and reign 
for ever and ever. 



Christian Polygamy in the Sixteenth Century 

Celestial Marriage 



Edited and Published by Orsox Phatt, 

at $1 per annum, invariably in Advance. 


H £ 

Ail yc inhabitants of the world, and dwellers on the earth, See Ye, when lie 
liftetli up an Ensign on the Mountains.— -Isaiah xvm, 3. 

Vol. II. 

JANUARY, 1854 

No. 1. 



Question. — First, In what manner 
have the people of the United States 
treated the divine message contained 
in the Book of Mormon ? 

Answer. — They have closed their 
eyes, their ears, their hearts and their 
doors against it. They have laughed 
at, ridiculed, derided, and treated it 
with the utmost contempt. They have 
scorned, rejected, and hated the ser- 
vants of God who were sent to bear 
testimony of it. They have invented 
the most abominable, wicked and ma- 
licious lies, and published the same 
against it. Their priests have hypo- 
critically and piously read these lies 
from the pulpit, and warned their 
congregations from one end of the 
Union to the other, to neither hear, 
read, nor investigate it, nor any thing 
in favor of it. They have denounced 
it as "a most vile and wicked impo- 
sition ;" "a horrid blasphemy ;" "a 
soul-destroying and most damnable 
doctrine, emanating from the bowels 
of hell." Their editors have for years 
reiterated, through the columns of 
their papers, these abusive unjust de- 
nunciations and vile falsehoods, with- 
out giving any chance in their col- 
umns for a reply or correction of 
these bare-faced and foul misrepre- 

Question. — Second, In what man- 
ner have the United States treated 
the saints who have believed in this 
divine message ? 

Answer. — The people, not satisfied 
with having scorned, ridiculed, lied 
against, denounced, and rejected the 
message, have, likewise, poured out 
their abuse like a flood upon the 
heads of the innocent who received 
it. They have proceeded to the most 
savage and outrageous persecutions ; 
have fallen like demons upon their 
defenceless prey ; burned hundreds 
of their houses ; destroyed their fur- 
niture, and their stacks of hay and 
grain ; shot down their cattle and 
flocks for sport ; dragged little chil- 
dren from their hiding places and 
placing the muzzles of their guns to 
their heads have blown out their 
brains, with the most horrid oaths 
and imprecations. They have taken 
the fair daughters of American citi- 
zens, bound them upon benches used 
for public worship, and there, in great 
numbers, ravished them until death 
came to their relief. They have 
thrust ministers of the gospel into 
loathsome dungeons, bound them in 
chains and hand-cuffs, and fed them 
on human flesh. At one time they 
drove twelve hundred men, women, 
and children from their own comfort- 
able homes and firesides ; seized upon 
their property and their lands, which 
by their hard earnings they had pur- 
chased from the General Government, 
and compelled the lawful owners to 
wander in the wilderness, and upon 
the bleak frosty prairies, without 



bouse, shelter, or home. At another 
time, after butchering scores of de- 
fenceless men, women, and children, 
fifteen thousand were driven from 
their own habitations and lands, and 
compelled to brave the storms of an- 
other dreary winter, while they wan- 
dered, faiut and hungry, for several 
hundred miles through the inhos- 
pitable regions of Missouri, being 
scorned, hissed at, and spurned from 
their doors, and threatened with con- 
tinual death. xVt another time, the 
Great Prophet of the last days, by 
whom the sacred history of one half 
of our globe was revealed, and others 
of the servants of God, were thrust 
into prison, and there some seventy 
or eighty individuals, painted and 
blacked for the occasion, are per- 
mitted, in open day, to fall upon 
their defenceless victims and murder 
them in the most shocking manner. 
At another time, thirty thousand 
men, women, and children, after see- 
ing much of their property destroyed, 
and many of their numbers murdered, 
were forced at the point of the bayo- 
net to again flee from their houses 
and lands, and launch forth in the 
cold month of February, among the 
snow-drifts and piercing colds of the 
almost uninhabited prairies of Iowa, 
leaving only a few hundreds of the 
old, sick, and infirm, until the season 
should become more favorable. And 
after having arrived in an Indian 
country, and suffer ed hardships in- 
describable, what was their astonish- 
ment tci find themselves called upon 
to furnish five hundred men to fight 
the battles of the United States 
against Mexico ! They themselves 
had just been deprived of all the 
sacred rights of American citizens; 
had just been driven by the force of 
arms from the Republic ; had suf- 
fered the hiss of millions of dollars, 
and were then in the very act of 
fleeing for their lives to the dens, 
and caves, and deserts of the Rocky 
mountains. And to add to all their 
calamities, the government had looked 
coldly on, and seen all these evils 
heaped upon them year after year ; 

they had seen them deprived of every 
right guaranteed in the Constitution ; 
they had seen them whipped, immured 
in dungeons, driven from settlement 
to settlement, and from state to state, 
and at last expelled from the States, 
and told that they must not stop short 
of the Rocky mountains. And yet 
this same government, that had af- 
forded them no protection, provo- 
kingly asked them to drop their fam- 
ilies upon the prairies, to leave them 
upon the western plains, in the midst 
of savage tribes ; to forsake helpless 
women and children, exposed to the 
pitiless storms of an approaching 
winter, far from the abodes of what 
is termed civilized man ; without 
house, without home, without food, 
without any apparent prospect but 
starvation and death. But here the 
scenery does not close, for scarcely 
had the five hundred men bid adieu 
to their weeping families, under 
these heart-rending circumstances, 
and commenced their long and tedi- 
ous march against Mexico, when the 
sad and mournful news reached them 
that their aged fathers and mothers, 
their sick brothers and sisters, whom 
they were obliged to leave behind in 
Nauvoo, were surrounded by an army 
of several thousand strong, their de- 
fenceless houses cannonaded for sev- 
eral days, several killed, and the 
balance driven by the point of the 
bayonet across the Mississippi river, 
and told to flee for their lives beyond 
the Rocky mountains ! Oh, how en- 
couraging must this news have been 
to those brave and honest men who 
were then marching, hungry and 
thirsty, across the burning sandy 
deserts against the Mexican foe ! 
Oh, how cheering must have been 
the reflection, that they themselves, 
with their helpless wives and chil- 
dren, had only a short time previous 
been driven from the nation in whose 
service they were then enlisted ; and 
that their aged fathers and their sick 
relatives had just shared the same 
fate ! This is a short but true ac- 
count of the treatment of this nation 
towards one of the greatest messages 



that God ever sent to enlighten the 
world, and towards His servants who 
were sent to proclaim it, and towards 
the honest humble souls who have 
received it. 

Question. — Has the General Gov- 
ernment any power to protect her 
citizens in the enjoyment of the rights 
guaranteed in her constitution? 

Answer. — She has the poWer, but 
in the cases which we have mentioned 
she lacked the disposition. 

Question. — -But were not these 
wholesale murders and wholesale 
banishments inflicted by the sove- 
reign states of Missouri and Illinois ? 
and have the United States any 
power to interfere with the acts of 
sovereign States ? 

Answer. — When a sovereign state 
rises up in rebellion and open viola- 
tion against the most sacred rights, 
vested in the general Constitution, 
and by force or arms deprives thirty 
thousand men, women, and children 
of their houses and lands, and forces 
them at the cannons' mouth, and 
under the most fearful threats of ex- 
termination and death, to leave not 
only the State, but also the Republic : 
then it is most palpably evident that 
these sovereign States are at open 
war against the Constitution and the 
dearest rights of American citizens. 
Each citizen of every State, is also 
a citizen of the United States ; he 
has State rights and United States' 
rights, and when a sovereign State 
forcibly and without law deprives 
him of both of these rights, he has 
no appeal only to the General Gov- 
ernment ; and it is her province to 
restore the injured party to his rights 
and protect him therein, and to bring 
the sovereign State to punishment 
for her treason and rebellion against 
the Constitution. 

Question. — Has not each sovereign 
State a right to act according to the 
wishes of the majority'? and shruld 
not the voice of the people in each 
State rule? 

Answer. — They have a right to 
comply with the wishes of the major- 
ity, when those wishes are included 

within the limits of the constitution ; 
but the moment they transcend these, 
or undertake to rule by the voice of 
the people in violation of the rights 
of American citizens, their sover- 
eignty should no longer protect them 
from the superior power of the Uni- 
ted States. For instance, if the voice 
of the people in a sovereign State 
should do away with a republican 
form of government, and establish a 
king instead of a governor, the Gen- 
eral Government would then have 
power to call that sovereign State to 
an account, and to protect the mi- 
nority of her citizens in the rights 
called for by the constitution. The 
voice of the people, therefore, has no 
right to rule only within the limits of 
the constitution. Should the demo- 
crats, because they are the majority 
in the sovereign State of Illinois, 
force the whigs to yield up their con- 
stitutional rights, drive them at the 
cannons' mouth from the State, and 
threaten them with a wholesale exter- 
mination if they dared to stop within 
a thousand miles of the Republic, we 
think that there would be some power 
in the General Government to put a 
stop to the exercise of such sover- 
eignty. We think that the voice of 
the people thus unconstitutionally ex- 
ercised, would not screen her from 
the justice and punishment which she 
would so richly deserve. Would not 
the United States by military power 
immediately chastise such a sovereign 
State, and restore the whigs to their 
houses, their homes, and their rights 
as American citizens? Every man 
in the Union will answer yes. If 
this would be clone in the case of the 
whigs, who are a large minority, 

; should it not also be done in the case 
of a smaller minority ? If the Gen- 

| eral Government has the right to 
protect one hundred thousand from a 
wholesale banishment, she has the 
right to protect thirty thousand from 

! the same unjust calamity. In the 
one case she would have the power 

I and disposition ; in the other she has 
the power but not the disposition, 

, and this makes the great difference. 



If a foreign foe should make war 
against the city of New York, and 
c\rive her citizens a thousand miles 
from their homes, you would not hear 
the General Government pretending 
that they had no power nor right to 
chastise that foreign foe. If the 
sovereign State of New York should 
commit the same depredations upon 
the city, should they not be chastised 
as an internal foe, far more danger- 
ous than a foreign enemy ? Is not 
rebellion against the dearest rights 
of American citizens far more out- 
rageous and intolerable than the ag- 
gressions of foreign nations ] If the 
United States have power to protect 
large bodies of her citizens from for- 
eign invasion, is it not an absurdity 
to say that she cannot protect them 
from home invasions 1 Where then 
is the argument that will justify the 
General Government in their cruel ne- 
glect towards thirty thousand Ameri- 
can citizens, whom they have seen 
robbed and expelled from their homes 
by the marshalled hosts of the sov- 
reign State of Illinois? Is there 
the least shadow of an' excuse for 
suffering a State to go unpunished 
who thus suffers her own citizens to 
trample upon the rights of the mi- 
nority, and deprive them of houses, 
lands, homes, and all the dearest 
rights of American citizens, and ban- 
ish them, by wholesale, a thousand 
miles from their country? If sov- 
reign States can exercise this power 
without being amenable to the Gen- 
eral Government, where then is safe- 
ty 1 Where then can the minority, 
against whom the majority shall form 
a dislike, find protection from the 
sword and the bayonet ? Where can 
they appeal for protection, in the 
enjoyment of their sacred homes and 
firesides, if not to the General Gov- 
ernment ? What shall save the mi- 
nority, in any sovereign State, from 
being expelled from their country 
at any time that the majority shall 
tli ink proper to attack them with 
powder and ball 1 Away, then, with 
the unjust assertion, that the United 
States have no right nor power to 

protect American citizens from being 
butchered, and forcibly driven from 
their country by the marshalled ar- 
mies of sovereign States ! The asser- 
tion is too glaring to blind the eyes 
of ignorant savages ; and when made 
to enlightened freemen, it is an in- 
sult of the most aggravating nature. 

Question. — But were these thirty 
thousand citizens expelled from their 
homes and from the State, by the 
armies of the State, acting under 
State orders, or by mob armies ? 

Answer. — It matters not by which 
it was done — it is certain that it has 
been done ; and, however it may 
have been done, it does not justify, 
in the least, the criminal neglect of 
the General Government. First, if 
it were clone by State armies, and 
by State authority, then the United 
States are deeply guilty for not 
bringing that rebellious State to 
justice, and for not restoring those 
thirty thousand injured citizens to 
their country — to their lands, and to 
their Constitutional rights ; and pro- 
tecting them therein as American 
citizens. Secondly, if they were 
driven from the country by mob 
armies, then the State, if she had 
power to protect her citizens, and 
did not do it, is equally as guilty 
as if she had expelled them by her 
own orders ; and, in this case, the 
United States are equally as guilty 
as in the other case in suffering a 
sovereign State to permit American 
citizens to be thus treated. Lastly, 
if Illinois has not the power to pro- 
tect the minority against the aggres- 
sions of the majority, then it was the 
duty of the United States to have 
furnished relief, and assisted the 
State in protecting the minority in 
their constitutional rights. And her 
neglect to do this, renders her equally 
as guilty as in the former two cases. 
Therefore, it matters not whether 
those thirty thousand were cannon- 
aded out of the State by the orders 
of the State, or by the orders of a 
mob through the neglect of the State, 
or by the armies of a mob whom the 
State had not sufficient force to over- 



corae. In either case, the neglect of 
the General Government is equally 
criminal ; and the acts of those re- 
bellious armies will forever be con- 
sidered as virtually the acts of the 
General Government. And there is 
no way in which they can wipe away 
the odium, and stain, and blood-guil- 
tiness which are upon them, and which 
cry loudly to the heavens for ven- 
geance. It is true, should they bring 
Missouri and Illinois to justice; should 
they restore those exiled citizens to 
their country, their lands, and their 
homes, and protect them therein ; and 
restore the millions of dollars worth 
of property which those States have 
suffered to be violently taken from 
them ; it would manifest, in some 
measure, a repentance on the part of 
the General Government, and serve, 
in some small degree, to remove the 
stigma that is upon them; but all 
this would not restore the lives of 
hundreds of American citizens who 
have been murdered and butchered 
by their cold and unfeeling neglect. 

Question. — Have those injured ex- 
iled American citizens ever memori- 
alized the General Government upon 
the subject of their wrongs, and sought 
redress from their hands, and protec- 
tion in their constitutional rights ? 

Answer. — Yes : After fifteen thou- 
sand American citizens had been 
driven from the State of Missouri, 
under the exterminating orders of 
Governor Boggs, having previously 
applied to the judicial and legislative 
authority of that State in vain, they 
sent their delegates with a memorial 
to the President and to Congress, 
who had the unblushing impudence 
to refer them for redress to the very 
State whose Governor had driven 
them from her borders, and whose 
Legislature had voted two hundred 
thousand dollars to pay her troops 
for their blood-thirsty and uncon- 
stitutional acts. Yes, they were told 
to go and seek redress from their 
murderers, and from the murderers 
of their wives and children. 

And again, when threatened with 
like calamities by the State of Illi- 

nois, memorials were again sent to 
the President and to Congress, earn- 
estly imploring protection. I, my- 
self, as the Agent and Delegate of 
that injured people, waited about ten 
weeks at the Capital for a report 
upon these memorials ; but they were 
treated with silent neglect ! and in a 
few weeks afterwards the Prophet 
and others were murdered ; and but 
a short time elapsed before thirty 
thousand were forced from their 
homes and banished from the coun- 
try. What has the Government 
done, in one single instance, to pro- 
tect them or restore them to their 
rights, during the long period of 
twenty years' suffering and banish- 
ment ? Just nothing at all. They 
have been treated as though they 
were not American citizens — they 
have been deprived of every sacred 
right in the Constitution — they have 
been whipped, mauled, and beaten, 
until their bowels have gushed out ; 
they have been robbed, plundered, 
and driven, year after year, from 
county to county, and from state 
to state : they have been incarcera- 
ted in dungeons, bound down with 
strong chains, like wild beasts, and 
there fed with human flesh cut from 
their murdered friends. They have 
been tortured, shot, and murdered 
in various ways ; and to cap the cli- 
max, they have, en masse, been can- 
nonaded, not only from a State, but 
from the United States ; and threat- 
ened that if they stopped short of 
the Sandy Deserts, west of the Eocky 
Mountains, they should be butchered 
and exterminated without regard to 
age or sex. What more can this 
nation do to fully and entirely reject 
the divine message which God has 
sent into the world to warn them of 
their sins, and to save them if they 
repent 1 They can do nothing worse 
than what they have already done. 
They can react those murderous 
scenes over again, and thus fill up 
the cup of their iniquities ; but they 
cannot perpetrate deeds of a more 
horrid nature than those of which 
they are already guilty. Editor. 




What is faith 1 This is a question 
often asked, and often answered in 
different ways. We shall not at- 
tempt to give the different views of 
people upon this principle, but only 
to clearly define our own. Faith is 
simply the belief, the confidence, or 
the assent of the mind in relation to 
any subject, or proposition, or thing, 
whether true or false, which it sup- 
poses to be true. Faith is the result 
of evidence. True evidence, when 
believed, produces true faith : false 
evidence, when believed, produces 
false faith. Neither a true nor false 
faith could exist without evidence. 
A child, seeing others walk, believes 
that he can walk, and accordingly 
makes the exertion and succeeds in 
taking a few steps. Now he would 
never have made the exertion with- 
out having some faith that it was 
possible; this faith in the child's 
mind is the result of evidence. A 
man, seeing others swim in water, 
believes on this evidence, and other 
circumstances, that it is possible for 
himself to perform the same act. He 
makes the attempt because of his 
faith. Truthful parents relate many 
facts and incidents to their little 
children, who, having a degree of 
faith in their words, follow their di- 
rections, and demonstrate by actual 
experience that those words are verily 
true. These frequent demonstrations 
beget almost unlimited confidence in 
what their parents tell them. Their 
words are considered sufficient evi- 
dence on almost any subject. These 
same parents, being, in some things, 
deceived themselves, teach their er- 
rors to their children ; the children, 
having proved in every preceding 
instance that their words were true, 
receive their evidence in relation to 
what is false, the result is a false 
faith, founded upon false evidence, 
which they sincerely suppose to be 
true. The faith of the heathen in 
their idolatrous, gods is the result of 

false evidence : and their faith is weak 
or strong just in proportion to the 
apparent weakness or strength of the 
evidence. The faith of the Roman 
Catholics, that the Bible and tradi- 
tion without any new revelation, are 
a sufficient rule of faith and practice, 
is just as much the result of a false 
traditionary evidence, as the faith of 
the Protestants in regard to the Bible 
alone being sufficient. The faith of 
Christendom in their newly invented 
"god, without hodij or parts" is just 
as much the result of false evidence,, 
as the faith of the Hindoos in their 
gods of more ancient invention. 

Before we can have faith in any 
thing we must first have evidence, 
for in all cases evidence precedes 
faith, and in searching after evidence 
we are exceedingly liable to be de- 
ceived. All the inhabitants of our 
globe were for many ages deceived 
, in supposing that the earth had no 
\ diurnal rotation upon its axis : they 
| believed that the apparent diurnal ro- 
I tation of the heavenly bodies around 
the earth was real. This universal 
and long continued delusion was the 
j result of receiving false evidence, 
! handed down and rendered sacred 
' by tradition. Among all the ante- 
diluvian world only eight persons 
' had the true faith : all the rest per- 
ished with a false faith. 

A false faith in regard to some 
things is far more dangerous than in 
others. To believe that the sun per- 
forms an annual revolution around 
the earth, though it is known to be 
false, is not attended with any very 
dangerous consequences ; but to be- 
lieve a divine message, sent from 
heaven, is false is attended with con- 
sequences of the most fearful kind, 
involving the present and future hap- 
piness of the soul. So, likewise, to 
believe a religion, invented by unin- 
spired men, to be of divine origin, is 
equally fatal in its consequences. 

Faith most generally leads to works 



corresponding in nature 'with the be- I 
lief. Faith in the heathen systems i 
of mythology caused whole nations 1 
and generations to worship according 
to those systems. Faith in the cor- I 
rupt systems of modern Christianity 
causes the nations of Europe and 
America to practice in accordance 
therewith. Faith in new revelations 
leads people to practice according to 
the requirements contained in them, j 

It is sometimes the case, however, j 
that people practice contrary to their 
faith, being governed by some motive 
of a more powerful nature. A per- 
son may have a degree of faith in 
the Book of Mormon, yet, through 
fear of persecution, or some other 
cause, he may refuse obedience to 
its requirements. A farmer may be- 
lieve that if he sows his fields and 
cultivates them they will yield an 
abundant harvest, but, through lazi- 
ness, he neglects to act according to 
his faith, and therefore does not reap 
the reward. When faith, either true 
or false, is sufficiently powerful to 
lead to action, it produces effects 
accordingly. The faith of Paul that 
Jesus of Nazareth was an impostor 
led him to do many things against 
him : his faith, after seeing the light 
and hearing the voice from the heav- 
ens, led him to spend his life in advo- 
cating his doctrine. The faith of 
some led them to think that they 
were doing God service in killing the 
Apostles; the faith of others made 
them willing to die for their testi- 
mony concerning Jesus. The mur- 
derers of the apostles, and the apos- 
tles themselves, both had faith and 
works ; the one had false faith and 
wicked works ; the other had true 
faith and righteous works. Faith 
alone will not save men ; neither will 
faith and works save them, unless 
they are of the right kind. Indeed 
the faith and works of the greatest 
portion of mankind will be the very 
cause of their damnation. True faith 
and righteous works are essential to 
salvation; and without both of these 
no man ever was or ever can be saved. 

Unless the true principles of sal- 

vation be revealed and established 
by sufficient evidence, there could be 
no true faith and works by which 
mankind could obtain salvation ; for 
in the system of salvation, works fol- 
low faith, and faith follows evidence, 
and evidence accompanies the re- 
vealed truth. For instance, God 
reveals the great and sublime truths 
contained in the Book of Mormon. 
Next, He sends evidence sufficient 
to convince mankind of the divine 
authenticity of these truths. Third- 
ly, this evidence produces faith in 
the minds of those who candidly and 
carefully examine it. Fourthly, this 
faith will lead the honest to do the 
works required of them in that book. 
And lastly, through the atonement 
of Christ these faith and works, com- 
bined together, will surely save them 
in the kingdom of God. 

The evidence which God always 
gives to establish the divinity of His 
revelations, is sufficient to produce 
faith in the heart of every person 
living, who examines it in a proper 
manner. Hence every creature iu 
all the world, who has come to years 
of understanding, and who has evi- 
dence placed within his reach, is 
condemned if he does not believe it. 
There are some who say that, if the 
evidence were sufficient, they would 
be compelled to believe ; but this is 
not true, — the evidence may be suf- 
ficient, and yet they may refuse to 
examine it ; or they may examine it 
with prejudiced minds, or they may 
be careless iu their examinations, or 
they may refuse to examine it in the 
manner in which God has directed ; 
or they may examine it with a deter- 
mination not to embrace it, even 
though it be true : or they may be 
partial in weighing the evidence for, 
and apparently against it, with a 
most anxious desire and hope, that 
they shall find it false. All these 
obstacles, and many others that 
might be named, prevent them from 
believing that which an honest, can- 
did, unprejudiced, and prayerful 
mind would believe. Therefore it is 
not for the lack of evidence that 



they disbelieve, but it ia their own 
evil hearts, and the darkness which 
they bring with them in their inves- 
tigations. "When God reveals a 
truth, as it is always accompanied 
with sufficient evidence, all people, 
because of their agency, can believe 
or disbelieve it, as they choose ; and 
if they believe it, they can also obey 
or disobey it, as they choose : and 
herein is the condemnation of man, 
because they prefer unbelief to faith, 
and disobedience to obedience. 

When the Apostles were com- 
manded to go into all the world and 
preach the Gospel to every creature, 
they were informed that he who be- 
lieved the Gospel and was baptized 
should be saved ; and he who be- 
lieved not should be damned. To 
believe the Gospel, as the Apostles 
preached it, was not sufficient, but 
Jesus added the condition of bap- 
tism, clearly showing that their faith 
must be manifested by their works, 
otherwise it would be of no benefit 
to them. Jesus very well understood 
that the works necessary to salvation 
never would be performed without 
faith, which always precedes them ; 
and as this faith was in their power to 
obtain through the evidence offered 
by the preaching of his Apostles, he 
determined to damn every creature 
in all the world that would not be- 
lieve the message they taught. 

There are some who believe that 
faith alone, unaccompanied by works, 
is sufficient for justification, sancti- 
fication, and salvation. But what 
would it benefit a hungry man, in a 
field, who believes that in the house 
there is a table spread for him, with 
an abundance of food, if he make no 
exertion to approach the house and 
obtain the blessing ? What profit 
would it be to a rich man who has 
faith in the words of Jesus, concern- 
ing the feeding of the hungry and 
the clothing of the naked, unless he 
have works corresponding to that 
faith ? What blessing would be ob- 
tained by believing every word which 
Christ has spoken, unless we do them % 
It is not the person who merely be- 

lieves in the sayings of Christ, that 
is justified, but it is he who shows 
his faith by obeying them. When 
Jesus speaks of believers, he has 
reference, most generally, to those 
whose faith had been sufficiently 
strong to lead them to obedience. 
It is to these kind of believers that 
he refers in the following passages : 
" Verily, verily, I say unto you, he 
that hearcth my words, and be- 
lieveth on him that sent me, hath 
everlasting life, and shall not come 
unto condemnation ; but is passed 
from death unto life." " For God 
so loved the world, that he gave his 
only begotten Son, that whosoever 
believeth in him should not perish, 
but have everlasting life." " He 
that believeth on him is not con- 

Jesus here refers to a class of be- 
lievers who should fully prove their 
faith by their obedience. Such, and 
such alone, should be freed from con- 
demnation — should pass from death 
unto life — should become the chil- 
dren of God by having a faith that 
would lead them to obey. All other 
believers are without justification — 
without hope — without everlasting 
life, and will be damned, the same 
as unbelievers, because they profess 
to believe on the words of the Son of 
God, but will not obey them. 

Jesus says, " If a man love me, 
he will keep my words; and my 
Father will love him, and we will 
come unto him, and make our abode 
with him. He that loveth me not 
keepeth not my sayings." As a 
man's love is manifested by his works, 
so is his faith. 

John says that, " Whosoever be- 
lieveth that Jesus is the Christ, is born 
of God." It is evident, from the 
whole Epistle in which these words 
are contained, that none were to be 
considered as really believing that 
Jesus was the Christ, only those who 
manifested it by keeping his com- 
mandments ; for he further says, 
" Hereby we do know that we know 
him, if we keep his commandments. 
He that saith, I know him and 



keepetli not his commandments, is ' is an immersion in water for the re- 
a liar, and the truth is not in him. mission of sins : the third is the re- 
13ut whoso keepeth his word, in him ccption of the ordinance of the laying 
verily is the love of God perfected : on of the hands for the baptism of the 
hereby know we that we are in him." Holy Ghost : these are the first coni- 
And again, he says, "Every one mandments in the Gospel. No man 
that doeth righteousness is born of has a saving faith without attending 
him." " Whosoever doeth not righ- to these three requirements. No 
teousness is not of God." " He that person can be a believer in Christ, 
keepeth his commandments dwelleth in the scriptural sense of that term, 
in him, and he in him." " Every without complying, in the strictest 
one that loveth is born of God, and manner, with these commandments: 
knoweth God." " He that loveth without receiving these, it will be in 
not, knoweth not God ; for God is vain for him to pray for a forgiveness 
love." " He that dwelleth in love, of sins, or for the baptism of the spir- 
dwelleth in God, and God in him. it, or for salvation : and if he flatters 
Herein is our love made perfect, that himself that he loves God, or that 
we may have boldness in the day of; he can obtain eternal life without 
judgment ; because, as he is, so are obeying these first commandments, 
we in this world. There is no fear ho is wofully deceived. Indeed, these 
in love, but perfect love casteth out are the introductory principles, and 
fear ; because fear hath torment, lie the only principles by which men and 
that feareth is not made perfect in women can be born into the king- 
love. AVe love him because he first c ] m of Christ, and become his sons 
loved us." " This is the love of and daughters. After attending to 
God, that we keep his command- these, there are other commandments 
ments ; and his commandments arc for them to obey ; but if they under- 
not grievous." take to obey the others first, they 

From all these passages it is easy i will find their endeavors unaccepta- 
to perceive that salvation depends ble in the sight of God. For instance, 
upon our loving God; and that lov- God requires his sons and daughters 
ing God is the keeping of his com- to keep the Sabbath day holy ; but 
mandments; and the keeping of his no man can keep the Sabbath holy 
commandments is the only sure evi- until he has attended to the first three 
dence of our really believing that commandments of the Gospel, alter 
Jesus is the Christ. Let no persons, which he can keep the Sabbaih ac- 
therefore, flatter or deceive them- | cording to the mind of God, but not 
selves with the idea that they believe before. There are many command- 
from their heart, that Jesus is the, ments which none but those who are 
Christ, or that they are born of God ; I born of God can keep. And for a 
or that they have passed from death man to undertake to keep them before 
unto life, or that they love God, un- attending to the first three, would be 
less they are certain that they have like a child's undertaking to read be- 
kept his commandments and sayings, fore it had learned the alphabet. 
Millions are deceiving themselves with | A faith, then, that brings remis- 
a false faith and with a false hope— ' sion of sins or justification to the 
deluding themselves with the notion sinner, is that which is connected 
that they are born of God, when they , with repentance and baptism. Faith 
have not attended even to the first alone will not justify; faith and re- 
commandments in relation to their ;pentance alone will not justify ; faith 
adoption. All such will meet with a and baptism alone will not justify ; 
bitter disappointment. 

The first effect of true faith is a 
sincere, true, and thorough repen- 
tance of all sins ; the second effect 

but faith, repentance and baptism 
will justify and bring remission of 
sins ihrough the blood of Christ. 
What does Paul mean, when he says, 



"Therefore being justified by faith 
we have peace with God through our 
Lord Jesus Christ ?" He means that 
faith is the starting point — the foun- 
dation and cause of our repentance 
and baptism which bring remission 
or justification ; and being the cause 
which leads to those results, it is not 
improper to impute justification to 
faith. What does that scripture mean 
that says, "If thou shalt confess with 
thy mouth the Lord Jesus, and shalt 
believe in thine heart that God hath 
raised him from the dead, thou shalt 
be saved. For with the heart man 
believeth unto righteousness, and with 
the mouth confession is made unto 
salvation ?" It means that real faith 
in the heart is that which leads to 
obedience: for a man who does not 
obey, only has a degree of faith, and 
not a living faith in the heart which 
in all cases will lead to repentance, 
confession, baptism, laying on of 
hands, &e. All will admit that to 
believe with the heart leads to and 
includes repentance. Why not also 
admit that it includes every other 
commandment of the gospel ? Be- 
cause believing with the heart in the 
resurrection of Christ is the moving 
cause of obedieuce which brings sal- 
vation, it may well be said that salva- 
tion is the result of faith. 

There has been much dispute 
among mankind in regard to justifi- 
cation. Some have supposed that we 
are justified by the blood of Christ 
by simple faith alone, without per- 
forming any works either of the law 
or gospel. Others suppose that we 
are justified by the blood of Christ by 
simply adding repentance to our faith 
without any further works. Others 
contend that all mankind will be jus- 
tified and saved through the blood of 
Christ, without either faith or works. 
All these admit that the atonement 
of Christ is necessary to justification. 
The only dispute seems to be in re- 
gard to the conditions required of the 
creature by which he receives the 
justification purchased by the atone- 
ment. Those who believe that sim- 
ple faith alone, without works, is the 

only condition recpuired, generally 
urge the following passages in sup- 
port of that view : "For if Abraham 
were justified by works, he hath 
whereof to glory ; but not before 
God. For what saith the scripture ? 
Abraham believed God, and it was 
counted unto him for righteousness. 
Now to him that worketh is the re- 
ward not reckoned of grace, but of 
debt. But to him that worketh not, 
but believeth on him that justifieth 
the ungodly, his faith is counted for 
righteousness. Even as David also de- 
scribeth the man, unto whom God im- 
puteth righteousness without works." 
(Rom. 4 : 2 — 6.) Those who believe 
works necessary to justification, quote 
the following : " What doth it profit, 
my brethren, though a man say he 
hath faith, and have not works ? Can 
faith save him?" "Faith, if it hath 
not works, is dead, being alone. Yea, 
a man may say, Thou hast faith, 
and I have works : show me thy faith 
without thy works, and I will show 
thee my faith by my works. Thou 
believest that there is one God ; thou 
doest well : the devils also believe 
and tremble. But wilt thou know, 
O vain man, that faith without works 
is dead ? Was not Abraham, our 
father, justified by works, when he 
had offered Isaac, his son, upon the 
altar? Seest thou how faith wrought 
with his works, and by works was 
faith made perfect ? And the scrip- 
ture was fulfilled which saith, Abra- 
ham believed God, and it was imputed 
unto him for righteousness : and he 
was called the Friend of God. "Ye 
see then how that by works a man is 
justified, and not by faith only. Like- 
wise also was not Rahab, the harlot, 
justified by works, when she had re- 
ceived the messengers, and had sent 
them out another way ? For as the 
body without the spirit is dead, so 
faith, without works, is dead also." 
(James 2 : 14 — 26.) Raul and James 
seem apparently to contradict each 
other; and this has been the cause of 
differences of opinion in our day: 
but these apparent contradictions can 
easily be reconciled, if we take into 
consideration the two different sub- 



jects upon which they were writing. 
Paul was writing to a people who 
were inclined to believe in circum- 
cision, and other works of the ancient 
law which had been done away in 
Christ. And he shows clearly that 
circumcision and many of those an- 
cient laws were given in the earlier 
ages, not to take away past sins or 
to justify those to whom they were 
given, but for various other purposes; 
and that by complying with those 
works, they did nothing more than 
what they were indebted to do, and 
that the reward attached to these acts 
was " not reckoned of grace, but of 
debt;" or in other words, the reward 
of grace is a forgiveness of past sins; 
but the reward of debt is a freedom 
from the condemnation, not of past 
sins, but of the sins which would ex- 
ist in case we refused to pay the debt: 
for instance, God commanded Abra- 
ham to circumcise himself and all the 
males of his house, not to justify 
himself or his house of past sins, but 
for another purpose. When this com- 
mandment was given, it brought Abra- 
ham under obligations to obey it; it 
was a debt he owed to the Lord ; if 
he paid it, there would be no con- 
demnation arising from disobedience 
in relation to that particular com- 
mandment, and he would have the 
reward of a clear conscience, so far 
as the payment of that particular debt 
was concerned; but in all this there 
is no reward of grace manifested in 
the forgiveness of any sins which 
may have previously been committed. 
Therefore as obedience to these par- 
ticular laws did not bring remission of 
sins, Paul could with propriety say 
that Abraham and others were not jus- 
tified by works, that is, by such works 
of the law as circumcision, &c, which 
were given for a very different pur- 
pose than that of justification. Jt was 
very necessary that Abraham should 
do those works, though they were 
not works intended to bring remis- 
sion of sins or justification, yet the 
performance of them would prevent 
the sin of negligence, and would also 
bring such blessings as were attached 
to them by way of promise. But af- 

ter these laws and circumcision were 
done away in Christ, then Paul could 
say, " But to him that worketh not, 
but belicveth on him that justifieth 
the ungodly, his faith is counted for 
righteousness." If those laws and 
ordinances which were given to Abra- 
ham to perform, were not intended to 
justify him of his past sins, much less 
would they justify those who lived 
after Christ, when they were done 
away. After Christ, these works 
given to Abraham to perform, were 
not considered even as a debt binding 
upon any : they were works, there- 
fore, that would be sinful to perform. 
The faith of that man that " worketh 
not," that is, that does not perform 
works that are done away, "is coun- 
ted for righteousness." 

But as Abraham was justified by 
faith, it may not be improper to in- 
quire whether there were any other 
class of works, connected with his faith, 
that were of a justifying nature. Paul 
says, " The Scripture foreseeing that 
God would justify the heathen through 
faith, preached before the gospel unto 
Abraham, saying: In thee shall all 
nations be blest." — (Gal. 3 : 8.) From 
this we learn, that the same gospel 
that was to justify the heathen through 
faith, and bless all nations, was ac- 
tually preached to Abraham. Now 
in the gospel there are certain works 
to be connected with faith for justifi- 
cation : by these works of the gospel, 
he manifested his faith and obtained 
justification ; and not by the works of 
the law, such as circumcision, &c. 
Paul says, "Faith was reckoned to 
Abraham for righteousness. How 
was it then reckoned ? when he was 
in circumcision or in uncircumcision ? 
Not in circumcision, but in uncircum- 
cision. And he received the sign of 
circumcision, a seal of the righteous- 
ness of the faith which he had, yet 
being uncircumcised : that he might 
be the father of all them that believe, 
though they be not circumcised : that 
righteousness might be imputed unto 
them also ; and the father of circum- 
cision to them who are not of the 
circumcision only, but who also walk 
in the steps of our father Abraham, 



which he -had being yet uncircum- 
cised." — (Rom. 4 : 9-12.) From these 
passages we learn, that Abraham was 
justified before circumcision, conse- 
quently the gospel of justification 
must have been preached to him be- 
fore that law was given. That there 
were works connected with the gos- 
pel preached to Abraham, is evident 
from the fact that all the heathen na- 
tions who lived in the Apostles' days, 
could be justified and become his 
children by walking, as Paul says, 
" in the steps of that faith of our 
father Abraham." There were cer- 
tain steps pertaining to the gospel 
s.nd faith of Abraham, in which he 
walked ; otherwise he could not have 
been justified. Whatever works these 
steps of justification included, the very 
same were required of the heathen 

after Christ. These steps of the gos- 
pel, since Christ, we have already ob- 
served, are Repentance and Baptism, 
which bring remission of sins and 
justification, being the results of faith, 
or in other words, the steps of faith 
that Abraham walked in. Therefore 
"to him that worketh not" the works 
of circumcision and other laws that 
are done away, but performeth the 
works of the gospel, "his faith is 
counted for righteousness," the same 
as Abraham's was who walked in the 
steps of the same gospel, and was jus- 
tified in the same way. This view 
of the subject perfectly reconciles the 
teachings of both Paul and James, and 
shows most clearly that both were 
correct, when their statements are ap- 
plied to the two different subjects upon 
which they were writing. Editor. 



Question. How many ways has God 
ordained to obtain eternal life ? 

Answer. Only one. 

Q. How many dispensations has 
God sent into the world ? 

A. Many hundreds. 

Q. Has not God's plan of saving 
men been different under different 
dispensations ? 

A. Not in the least, so far as certain 
laws and ordinances are concerned. 

Q. What is the plan of salvation? 

A. It is to believe and do all things 
that God requires of us, and then we 
shall be saved through the atonement 
of Christ. 

Q. Has God required mankind un- 
der different dispensations to believe 
and do the same things ? 

A. In some respects He has, in oth- 
ers, He has not. 

Q. What are those general laws 
and ordinances necessary to be be- 
lieved and obeyed in all dispensations, 
in order to obtain a complete salva- 
tion ? 

A. They are, first, Faith in the 
atonement of Christ; second, Repent- 
ance of all sin ; third, Immersion in 
water for the remission of sins; fourth, 
the Baptism of Fire and of the Holy 
Ghost through the ordinance of Con- 
firmation, or the laying on of hands. 

Q. Could not any man from Adam 
to Christ receive a full salvation with- 
out being Baptized in water and with 
the Holy Ghost ? 

A. No ; unless some other person 
authorized has been or shall be bap- 
tized for him after he is dead. Neither 
can any man from Christ to the end 
of the world, enter into the Celestial 
Kingdom without embracing these 
same principles. 

Q. Who has authority to Baptize 
and Confirm ? 

A- None but those whom God has 
called and ordained. 

Q. Have the Roman Catholics au- 
thority to baptize ? 

A. No : for they have no inspired 
Apostles and Prophets among them : 



neither have they any new revelations, 
and without these things no one ever 
was or ever can be called to the min- 
istry ? 

Q. Is the Roman Catholic Church 
the Church of Christ? 

A. No : for she has no inspired 
priesthood or officers, without which 
the Church of Christ never did nor 
never can exist. 

Q. How long since the Roman 
Catholic Church lost the authority 
and ceased to be the Church of Christ? 

A. She never had authority, and 
never was the Church of Christ; and 
consequently she could not lose that 
which she never was in possession of. 

Q. If the Roman Catholics are not 
the Church of Christ, where has the 
Church of Christ existed since in- 
spired men ceased from the earth : 

A. She has existed in heaven where 
the gates of hell never can prevail 
against her, because she is built upon 
the rock ; and the inspired Apostles 
are in heaven with her whom the Sa- 
viour promised to be with always, 
even unto the end of the world. 

Q. What has become of the Apos- 
tles' successors ? 

A. The Apostles had no successors 
after those died off who were called 
by inspiration and new revelation. 

Q. After the Church of Christ 
fled from earth to heaven, what was 
left ? 

A. A set of wicked Apostates, mur- 
derers, and idolaters, who, after having 
made war with the saints, and over- 
come them, and destroyed them out 
of- the earth, were left to follow the 
wicked imaginations of their own cor- 
rupt hearts, and to build up churches 
by human authority, and to follow 
after the cunning craftiness of un- 
inspired men ; having no Apostle, 
Prophet, or Revelator to inquire ofj 
God for them : and thus, because of 
wickedness, the Church, and Priest- 
hood, and gifts, and ordinances and 
blessings of the everlasting Gospel, 
were taken from the earth, and re- 
served in heaven until the fulness of 
times, when it was predicted that they 
should again be restored among men 
to continue until the end should come. 

Q, Who founded the Roman Cath- 
olic Church ? 

A. The Devil, through the medi- 
um of Apostates, who subverted the 
whole order of God by denying im- 
mediate revelation, and substituting 
in the place thereof, tradition and an- 
cient revelations as a sufficient rule of 
faith and practice. 

Q. Did the great Protestant Re- 
formers restore the Church of Christ 
to the earth ? 

A. No: for they had no inspired 
Apostles, Prophets, or Revelators 
among them, without which the 
Church could not be restored. 

Q. But did not any of the Protes- 
tant Reformers have authority to Bap- 
tize and Confirm ? 

A. Not any of them : for they pre- 
tended that ancient revelation was a 
sufficient rule of faith; and, therefore, 
that no new revelation was needed : 
and without new revelation no man 
could be called and authorized to ad- 
minister Gospel ordinances. 

Q. But did not the first Protestant 
Reformers receive their ordination and 
authority from the Catholics ? 

A. Yes : and in this manner they 
received all the authority that their 
mother church was in possession of; 
and the mother having derived her 
authority from the Devil, could only 
impart that which his Satanic majesty 
was pleased to bestow upon her. If 
thorns could bear figs — if a bitter 
fountain could send forth sweet wa- 
ter — or a corrupt tree bring forth 
good fruit, then the whore of Babvlon 
could confer divine authority upon 
her harlot daughters. But whatever 
authority the mother might have pre- 
tended to confer upon the daughters, 
she afterwards was very careful to 
take from them by excommunication. 
Therefore, unless the Reformers re- 
ceived fresh authority from heaven 
by new revelation, they had no au- 
thority at all. 

Q. Are all the Baptisms adminis- 
tered by the Catholics and Protest- 
ants, and the different sects which 
have, from time to time, dissented 
from them, illegal, because the minis- 
ters were not authorized ? 



Jl. They are, every one of them, 
illegal, and null, and void, and with- 
out effect; and will not be considered 
baptism in the day of judgment any 
more than the acts of unauthorized 
men in human governments are con- 
sidered legal. 

Q. Was not the Protestant Refor- 
mation a great benefit to the world ? 

Jl. Yes : it served to weaken the 
power of the mother church, and pro- 
duced a great division in Satan's king- 
dom — the mother being opposed to 
her harlot daughters, and the daugh- 
ters against their most abominable 
mother : and in this family war, the 
harlot daughters beeame also sorely 
displeased with each other. And in 
the midst of the contending elements, 
wise men became convinced that the 
civil government could not safely be 
entrusted with any of the contending 
parties: hence arose governments sup- 
porting religious freedom : whereas, 
if it had not been for the divisions in 
Satan's kingdom, freedom of con- 
science would have been wholly un- 
known in the nineteenth century. 
The iron yoke of Romanism would 
have sorely galled the necks of all 
nations upon whom she had power 
to place it. It was to weaken this 
corrupt, soul-destroying power; and 
to stir up contention, division, and 
war in all her borders, preparatory to 
the establishment of religious liberty, 
that God moved upon the hearts of 
the great Protestant Reformers of the 
sixteenth century. 

Q. Is not sincerity a sufficient qual- 
ification to entitle a man to salvation? 

Jl. No : sincerity is necessary to j 
salvation, but is not sufficient for sal- ■ 
vation. Paul, in his sincerity, verily 
thought he ought to do many things 
contrary to Jesus of Nazareth. Jesus 
said to his apostles, "The time cometh 
that whosoever killeth you will think 
that he doeth God service." (John 16: j 
2.) No one, who believes the Bible, j 
will have the presumption to say, that 
those who killed the apostles could 
be saved, and yet Jesus says, that those [ 
murderers were to be so sincere, that j 
they would really think that they 
were doing God service. Idolaters are t 

frequently sincere, so much so, that 
they are willing to sacrifice their own 
lives to their idols. But the scripture 
says, that no idolater can inherit the 
kingdom of God. Millions of sincere 
persons will be shut out of the king- 
dom of heaven ; and yet no person 
will be permitted to enter that king- 
dom unless he is sincere. The sin- 
cerity of some of the Catholics and 
Protestants in their religion, will in no 
wise qualify them for salvation. He 
that would be saved must not only be 
sincere, but embrace the true gospel, 
be baptized into the true Church, and 
continue a faithful member of the same 
unto the end. This is the only way 
to be saved with a full salvation. As 
neither Catholics nor Protestants are 
members of the true Church, they 
cannot claim celestial glory. How- 
ever sincere, they are unprepared to 
dwell with God and receive the fulness 
of his glory. 

Q. How long since the Church of 
Christ has been absent from the 

Jl. We have no history or know- 
ledge of the Christian Church on the 
Eastern hemisphere after the second 
century. The Christian Church on 
the Western hemisphere ceased near 
the beginning of the fifth century. 
The Christian Church, therefore, was 
absent from the earth for above four- 
teen centuries. 

Q. What has become of all the 
nations and generations during these 
fourteen centuries ? 

Jl. They have lived without pro- 
phets, without inspired apostles, with- 
out revelators, without the voice of 
God, without the ministry of angels, 
without heavenly visions, without au- 
thorized ministers to baptize or min- 
ister any other ordinance of the gospel, 
without the miraculous gifts of the 
Spirit, without the true Church, and 
consequently have died without sal- 
vation. And thus about fourteen thou- 
sand millions of the human race have 
gone down to their graves in ignorance 
and darkness, since the Church was 
taken from the earth. 

Q. Will all these generations be 
damned without remedy ? 



A. All these have died without! God had sent forth servants to restore 
hearing a message sent to them by | the true Church to the earth, before He 
divine authority ; they have died with had prepared the way by the estab- 
out rejecting a message, and therefore lishment of governments favorable to 
will not be under the same condem-j religious liberty, they would have 
nation as those who lived when mes- been killed off as the former dav mes- 
sages have been sent, and who rejected I sengers were, and the church would 
the same. All these will be punished again have been driven from the earth ; 
according to their works, and will be and swch wickedness would have left 
shut up in prison like those who per-i them in a far worse condition th;in 
ished in the flood, and will eventually what they would have been in if no 
have the gospel preached to them, ! message had been sent. If a message 
even as Jesus preached the gospel to had been sent, and they had rejected 
the antediluvian spirits ; those who it, it would have deprived them of 

receive the gospel in prison will be 
redeemed therefrom ; and those who 

hearing the gospel in prison with 
those who died in ignorance. The 

reject it, will be sent down to hell j condition of things in the spiritual 
with those who reject the same while \ world will be more favorable to their 
here in the flesh. This eventually ' hearing and receiving the gospel than 
gives the same privilege to both the 1 it would have been under the tyranni- 
dead and the living that they may all i cal and corrupt powers of an Apostate 
be judged by the same law. Hence ' Chinch. God, therefore, has dealt with 
the apostle Peter, after having informed ; these Apostate generations in that way 
us that Christ "went and preached unto j that will, in the end, save far more 
the spirits in prison which sometime j of them than could have been saved 
were disobedient, when once the long: by giving them a message in this life 
suffering of God waited in the days of i to trample under their feet. Other 
Noah," also informs us of the reason ; [ generations are in more favorable cir- 
u For, for this cause was the gospel j cumstances to have the gospel in 
preached also to them that are dead, | this life, and in such cases, greater 
that they might be judged according! numbers can be saved than there could 
to men in the flesh." (1 Peter 3 : 19, S be by postponing the offer of salva- 

20 ; also 4 : 6.) The purpose to be 
accomplished in preaching to those 
who are dead and in prison, is to place 
their spirits in a condition to L 'be 
judged according to men in the flesh," 
who hear the gospel in this life. 

tion until they enter the spirit world. 
Hence God takes into account the fa- 
vorable or unfavorable circumstances 
in which generations are placed, and 
sends them the gospel in this life or 
in the world of spirits, just according 

Thus both the living and the dead as He sees that it will have a tendency 
will be judged by the law of the to save the most: this, therefore, is 
gospel. Those who receive it will the reason why He has sent no divine 
be saved ; those who reject it will be : message to the inhabitants of our 
damned. gl°be, during the long and dreary 

Q. Why did not God send some night of fourteen centuries, 
one inspired with authority to build j Q. But inasmuch as it is the object 
up his Church, during this long pe- of God to save men, why not send 
riod of fourteen centuries ? j the gospel to each generation here 

A. Because the nations had become and in the next world also ? 
so extremely corrupt through the tra- A. Because if they reject the gos- 
ditions handed down from their Apos- ' pel here, they have not the privilege 
tate fathers, that they would not have of entering into the prison in the 
suffered the true Church to be built , spirit world, and of again hearing the 
up among them. Liberty of con- gospel among those who never heard 
science was not tolerated sufficiently it while in the flesh: God's justice' 
to permit a message by divine author- requires those who reject the gospel 
ity to be published in their midst. If to be damned, instead of being favored 



with a prison among those who are 
less guilty. Those in prison are in 
an intermediate state : they are not 
saved, neither are they irrecoverably 
lost : but when the gospel is preached 
to them it will decide their fate, re- 
deeming those who receive it, and 
damning those who reject it ; the 
one rising to light, glory, and happi- 
ness — and the other falling to dark- 
ness, damnation, and misery. And 
thus will the living and the dead be 
judged by the same gospel; and the 
mercy and justice of God be mani- 
fested to all without partiality. It 
will be perceived that the message of 
the gospel either saves or damns, in- 
stead of sending their spirits to an in- 
termediate state. 

Q. Is this intermediate state, which 
is called in the scriptures a prison, a 
place of punishment ? 

A. Yes : but the severity of the 
punishment is not as great as is ex- 
perienced among those who are sent 
to hell. Their punishment will be in 
proportion to their sins and the light 
which they have rejected. Indeed, 
the long ages of darkness, ignorance, 
doubt, and uncertainty which will 
slowly roll away, will of itself make 
them wretched and miserable. How 
tedious and wearisome must have been 
the condition of the antediluvian spir- 
its to remain the long period of two 
thousand years and upwards without 
any ray of hope, until Jesus opened 
their prison doors, by preaching the 

gospel to them while his body was 
sleeping in the tomb. 

Q. Will God's kingdom or Church 
be again restored to the earth ? 

A. It has already been restored. 

Q. When did this restoration take 
place ? 

A. On the sixth day of April, in 
the year eighteen hundred and thirty. 

Q. In what part of the earth was 
this kingdom first organized ? 

A- In the town of Fayette, Seneca 
county, and State of New York. 

Q. How many persons were inclu- 
ded in the first organization ? 

A. Only six. 

Q. In what manner did the Lord 
proceed to restore his Church to the 
earth ? 

A. He first sent an holy angel to a 
young man, named Joseph Smith, and 
directed him where to obtain the sa- 
cred history of the ancient nations 
of America, and also the Urim and 
Thummim, and commanded him to 
translate these records into the Eng- 
lish language. 

Q. What was the use of this sacred 

A. It contained the fulness of the 
gospel, as Jesus Christ himself 
preached it to the Aborigines of 
America, soon after his resurrection. 
Every principle and ordinance of the 
gospel, in this sacred book, is so ex- 
ceedingly plain, that it leaves no un- 
certainty upon the mind, as it regards 
the way of salvation. 


The Treatment of the United States towards the Saints, 193 

Faith, 198 

Questions and Answers on Doctrine, 204 


Jit §1 per annum, invariably in advance. 


0F3 ijRi 


5= *£ b is to 


All ye inhabitants of the world, and dwellers on the earth. See Ye, when He 
lifteth up an Ensign on the .Mountains. — Isaiah xvin, 3. 

Vol. I J. 


No. 2. 



Faith is the gift of God. In what 
manner does God give faith ? Docs 
he impart this gift to the mind by the 
immediate operation of the Holy Spirit 
independent of any other means ? 
Does he bestow it unsought for and 
irrespective of the preparation of the 
mind ? Does he confer it indepen- 
dent of the agency of man ? To sav 
that man obtains this gift without pre- 
paring himself, or without the exer- 
cise of any agency, is to deprive him 
of all responsibility in regard to 
whether he has faith or not. This 
condition would free him from all 
blame or condemnation for unbelief. 
If agency is in no way concerned in 
obtaining faith, it would be the highest 
act of injustice to punish the unbe- 
liever : there would be no more re- 
sponsibility about him than there is 
about the dumb brute. What would 
be thought of the justice of a man 
who would punish his horse because 
he was not harnessed ? If the animal 
were endowed with the power of 
speech, would he not say, that he was 
an irresponsible being, that he had no 
power or agency to harness himself, 
that the gift of harnessing belonged to 
a higher and superior being to him- 
self, and that he considered it very 
cruel, and unjust, and tyrannical for 
that higher being to punish him for 
not exercising a faculty with which he 
was not endowed, which was far be- 
yond his capacities, and which was 

a condition that man alone was capa- 
ble of bestowing ? If faith is the gift 
of God, and man has no ;igency in 
obtaining this gift, then he stands in 
the same relation to God in regard to 
having faith, as the horse does to the 
man in regard to being harnessed : and 
if it would be unjust and cruel in man 
to punish his horse for not being har- 
nessed, it would be equally unjust and 
cruel for God to punish man for not 
having faith, if he be considered a be- 
ing incapable of the exercise of such 
a faculty. 

That faith is the gift of God there 
is no dispute ; but that God bestows 
this gift unsought for, and without any 
preparation or agency on the part of 
man, is not only unscriptural and un- 
reasonable, but extremely absurd, 
when we consider that man is to be 
punished for his unbelief. But some 
may inquire, has not God the power 
and right to do with man as He 
pleases ? Has not He power to with- 
hold faith, and punish whomsoever He 
will, whether they deserve it or not? 
We reply, that whatever power God 
has, it is certain that He will not ex- 
ercise it contrary to the principles of 
Justice and Mercy, or contrary to the 
revealed character, which He has given 
of Himself. If it were possible for Him 
to change, or deviate from His word, 
then He would cease to be God. If 
He would punish the innocent and ac- 
quit the guilty, He would be a Being 



altogether unlovely and undesirable — 
a Being to be feared, but not to be 
loved. Therefore, we may rest as- 
sured that he will never punish a man 
for his unbelief, unless man has the 
power to obtain faith through the ex- 
ercise of his own free will. 

But if faith cannot be obtained, un- 
less sought for properly, how can the 
savings of Paul to the Ephesians be 
reconciled with this idea ? " For by 
grace are ye saved through faith ; and 
that not of yourselves : it is the gift 
of God : not of works, lest any man 
should boast. For we are his work- 
manship, created in Christ Jesus unto 
good works, which God hath before 
ordained that we should walk in 
them." (Eph. 2: 8—10.) We are 
to understand from these passages, 
that the grace and faith by which man 
is saved, are the gifts of God, having 
been purchased for him not by his own 
works, but by the blood of Christ. 
Had not these gifts been purchased for 
man, all exertions on his part would 
have been entirely unavailing and fruit- 
less. Whatever course man might 
have pursued, he could not have 
atoned for one sin ; it required the sac- 
rifice of a sinless and pure Being in 
order to purchase the gifts of faith, 
repentance, and salvation for fallen 
man. Grace, Faith, Repentance, and 
Salvation, when considered in their 
origin, are not of man, neither by his 
works : man did not devise, originate, 
nor adopt them; superior Beings in the 
Celestial abodes, provided ihese gifts, 
and revealed the conditions to man by 
which he might become a partaker of 
them. Therefore all boasting on the 
part of man is excluded. He is saved 
by a plan which his works did not 
originate — a plan of heaven, and not 
of earth. 

Well might the Apostle declare to 
the Ephesians, that these gifts were 
•not of themselves, neither of their 
works, when the God and Father of 
our spirits, from whom cometh every 
good and perfect gift, was the great 
Author of them. But are these great 
gifts bestowed on fallen man without 
his works ? No : man has these gifts 
purchased for and offered to him ; but 

before he can receive and enjoy them, 
he must exercise his agency and ac- 
cept of them : and herein is the con- 
demnation of man, because when he 
was in a helpless fallen condition, and 
could not by his own works and de- 
vices atone for the least of his sins, 
the only Begotten of the Father gave 
his own life to purchase the gifts of 
faith and salvation for him, and yet he 
will not so much as accept of them. 
Faith therefore is the gift of God, 
but man cannot have this choice heav- 
enly treasure only in God's own ap- 
pointed way. Among the means that 
God has ordained through which man 
may receive this gieat and precious 
gift, may be mentioned, the preaching 
of the word by men called and in- 
spired by the gift and power of the 
Iloly Ghost: for saith the apostle, 
" How shall they call on him in whom 
they have not believed ? And how 
shall they believe in him of whom 
they have not heard ? And how shall 
they hear without a preacher ? And 
how shall they preach, except they be 
sent ?" " So then, faith cometh by 
hearing, and hearing by the word of 
God." (Rom. 10: 14, 15, 17.) 
Though faith be the gift of God, yet 
it comes by hearing the word. Through 
this medium man makes himself ac- 
quainted with the evidence in favor of 
the divinity of the word; the evidence 
being of divine origin as well as the 
word. This evidence begets faith in 
the mind ; and this faith, though it be 
obtained through the exercise of the 
free will and agency of the crea- 
ture, is still the gift of God, granted 
through the evidence accompanying 
the preached word. In the apostles 1 
days, when the art of printing was 
unknown, and the great majority of 
mankind could not read the word, the 
principal means of obtaining faith was 
by the process of preaching and hear- 
ing, but in these days, in many instan- 
ces, faith comes, by reading as well as 
by preaching: for a man called and in- 
spired of God can both preach and 
write by the power of the Holy Ghost; 
and when the honest humble soul 
either hears or reads that which is 
given by the Spirit, the light that is in 



him witnesseth that it is of God ; for 
light cleaves to light, and truth to 

truth; the Spirit gives light to every 
man that comes into the world, and if 
he loves the light that is in himself, 
lie will love all other light that is pre- 
sented to his mind, and embrace it. 
Light cannot be presented to the mind 
of a candid, honest person, without 
being perceived to be light; but if he 
receive it not, he extinguishes in a 
degree the light that is in him, and 
darkness still greater ensues, and he 
is left to commit evils of a greater 
magnitude, until the light that was in 
him has entirely fled, and darkness 
reigns triumphantly : this darkness 
brings misery and wretchedness in this 
world and eternal torment in the world 
to come. This is the state of man 
who rejects light and truth, and will 
not exercise faith in that which the 
light that is in him teaches him is 

The word and the evidence ac- 
companying it are both the gifts of 
God; but besides these, the light 
that is in every man who comes into 
the world is also the gift of God 
through Christ. For if Christ had 
not purchased this gift for man by his 
atoning blood, man would have been 
destitute of all light. Darkness alone 
would have reigned, and our world 
would have been a hell — the miser- 
able abode of fallen spirits and fallen 
man : no ray of light could have pen- 
etrated the darkened understanding: 
the extreme of misery would have 
been the result. But saith our Sa- 
viour, "I am the light and the life of 
the world ;" all light that is in the 
world came by him through his atone- 
ment; it is the gilt of God to fallen 
man. If the light that is in man be 
the gift of God, surely all additional 
light offered to him, must be the 
gift of God also. By faith man should 
lay hold of this light, wherever he may 
discover it. 

The only way to receive additional 
faith and light is to practice according 
to the light which we have : and if 
we do this, we have the promise of 
God that the same shall grow bright- 
er and brighter until the perfect day. 

Every word of God is light and truth 
He that saith, that he is in the light, 
but obeyeth not the words of truth, 
is deceiving himself, and is in dark- 
ness ; for "none are the children of 
faith except such as walk in the light, 
and obey its laws. How many mill- 
ions in Christendom profess to be 
christians and say that they are in the 
light and have been born of God, and 
yet they have never obeyed even the 
first principles of the light; they have 
never repented properly, and been 
immersed in water for the remission 
of sins by the ministration of one 
whom God has authorized ; and yet 
they pretend that God for Christ's 
sake has forgiven their sins. How 
blindly deceived! and how vain their 
faith and hope of salvation ! God 
has not forgiven their sins ; neither 
will he forgive them, until they obey 
the message of the gospel, according 
to the precise order which he has re- 
vealed. Faith is the gift of God and 
is one of the means of salva'ion ; but 
none can have this gift except in the 
way that God has ordained : and all 
who pretend to have faith, and obey 
not that form of doctrine which God 
has revealed, will find that their faith 
is of no effect, and that they will be 
damned with unbelievers : for God 
will not confer saving gifts upon the 

Every thing that is good comes 
from God and is the gift of God. 
God has given revelation upon reve- 
lation unto man for his benefit; and 
the generations to whom he has giv- 
en his word will be judged by that 
word at the last day. God raised up 
a prophet in our day, and gave him 
the (J rim and Thummim, and revealed 
a flood of light and truth through 
him to this generation. This gener- 
ation will be judged out of the books 
and revelations which God gave 
through this prophet. If they exer- 
cise faith in these revelations, and 
obey the same, they will be justified 
and saved; but if they disbelieve 
them, and harden their hearts against 
them, they will surely be damned; 
for the Almighty reveals not his word 
in vain. What doth it benefit this 



generation to offer them a heavenly 
gift, and reveal to them more light 
and truth if they receive it not? The 
gift benefits those only who receive 
it. The rest will receive a greater 
condemnation. When the honest 
read that heavenly treasure — the Book 
of Mormon, they are filled with joy 
unspeakable, because God has again 
spoken to man as in ancient times ; 
their souls feast upon the contents of 
that holy and divine book ; and so 
great is their joy, that they cannot 
rind language adequate to express the 
overflowings of their hearts. But 
how different are the feelings of those 
who reject it : light and truth flee 
from them, and they feel angry to 
think that God should again speak to 
man. But God will show them by 
his Almighty power that his word 
cannot be rejected with impunity. — ■ 
The judgments that have befallen an- 
cient generations and nations Avho 
have rejected his word, ought to be a 
solemn warning to those now on the 
earth. But alas ! the pride, high- 
mindedness, and great wickedness of 

man cause him to hate the light be- 
cause his deeds are evil. And thus 
this generation will, for the most part, 
perish in unbelief and disobedience 
to one of the greatest and most im- 
portant messages that God ever sent 
for the salvation of the people. Oh, 
poor fallen man! how eager for hap- 
piness, and yet how unwilling to re- 
ceive it upon righteous principles ! 
Oh, that thou didst but know the day 
of thy visitation, and wouldst incline 
thine ear, and hearken to the voice of 
God and harden not thy heart, for 
then it would be well with thee! But 
thou knowest not, neither dost thou 
consider the fearful judgments that 
await thee, if thou turnest a deaf ear 
to the last great message of mercy, 
now revealed from the heavens for 
thy good ! Oh, turn unto the Lord, 
and exercise faith in him, that your 
light and joy may be increased — your 
faith and love become perfected, that 
all of the gifts of God may abound 
in you, that you may finally obtain 
eternal life, which is the greatest of 
all the gifts of God to man. 



Question. Does the Book of Mor- 
mon agree with the Bible ? 

Answer. Both books being of Di- 
vine origin, they will of course agree; 
for God never disagrees with himself; 
and His words spoken in ancient 
America are just as true as His words, 
spoken in ancient Palestine. 

Q. Does the Book of Mormon 
contain any additional light not con- 
tained in the Bible ? 

A. The whole volume, without 
exception to any of its parts, contains 
additional light and truth. Whether 
considered in its historical, propheti- 
cal, or doctrinal character, it is one 
of the most wonderful and important 
books of which the world has any 
knowledge. Were it not for this 
choice and invaluable work, the his- 

tory of the ancient nations who once 
peopled this vast continent, would 
have slumbered in perpetual dark- 
ness : all efforts to have penetrated 
the mists of antiquity would have 
been in vain. The magnificent ruins 
of ancient cities, palaces, and temples, 
buried in primeval forests, would 
alone have proclaimed in silent gran- 
deur, the strength and greatness of 
the former population. The Book 
of Mormon, then, as an ancient his- 
tory, and the only history which we 
have of ancient America, is of priceless 
value — a gem most precious. A book 
is valuable in proportion to the im- 
portance and greatness of the truths 
which it unfolds; and this value is 
infinitely increased, when it is known 
that it is the only source of informa- 



tion upon the subject. That which 
greatly enhances the value of this 
ancient history is the fact of its being 
sacred. There are many histories 
of the ancient nations of the eastern 
continent, but they are full of contra- 
dictions and absurdities, and cannot 
in many things be depended on. The 
historian, in his researches into the 
remote ages of antiquity, is frequently 
guided by speculation and conjecture. 
These defects render some hi-tories of 
less value than others whose veracity is 
undoubted. The Book of Mormon 
being a sacred history, its declara 
tions can be depended on : and when 
we read the doings of by-gone ages, 
we know that we have no specula- 
tion or conjecture of the historian to 
blind and bewilder the understanding. 
Every event is accurately described : 
every word is truth ; and we feast our 
minds with certainty and knowledge. 

Q. But what benefit is Sacred 
History in relation to the salvation of 
man ? 

A. By sacred history we learn 
the dealings of God with nations, 
generat : ons, and individuals : we per- 
ceive the prosperity that attends the 
righteous, and the judgments that be- 
fall the wicked. All these things are 
encouragements and warnings to us, 
and calculated to lend us in the steps 
of righteousness, and cause us to shun 
the paths of evil. 

Q. Is there any benefit to be de- 
rived from the prophetical and doc- 
trinal portions of the Book of Mor- 
mon ? 

A. Yes : in this respect, the book 
is infinitely more valuable than all 
other books in the world written by 
human wisdom. The doctrines and 
prophecies, contained in it, are so 
very definite, pointed, and plain, that 
no ambiguity or uncertainty is left 
upon the mind in regard to the way 
of salvation, and the events that are 
to transpire so far as they are pre- 

Q. But is not the Jewish Record 
or the Bible equally as plain ? 

A No : it no doubt was once just 
as plain and definite as the sacred 
Scriptures given in Ancient America. 

But the Bible has been robbed of its 
plainness; many sacred books having 
been lost, others rejected by the Rom- 
ish Church, and what few we have 
left, were copied and re-copied so 
many times, that it is admitted that 
almost every verse has been corrupted 
and mutilated to that degree that 
scarcely any two of them read alike. 
The original manuscripts of the books 
of the Old and New Testaments are 
no where to be found ; all we have 
left are mutilated copies containing an 
incredible number of contradictory 
readings. From these, uninspired men 
have translated by their own human 
wisdom our present version of the 
Bible, which is so indefinite that it 
leaves room for different opinions, 
clashing one against the other; hence 
there has arisen avast number of sects 
contending about the true points of 
Christ's doctrine. The first thing, 
therefore, necessary to the re-estab- 
lishment of the kingdom of Christ on 
the earth, was to reveal in perfect 
plainness the exact and precise princi- 
ples of the gospel in all their fullness ; 
this was accomplished in the remark- 
able discovery and translation of the 
sacred records of Ancient America. 

Q. Did the revelation and trans- 
lation of the book of Mormon au- 
thorize Joseph Smith to officiate in 
gospel ordinances ? 

A. No : God sent an holy angel, 
whose name was John (the Baptist) 
to confer upon him and upon another 
young man whose name was Oliver 
Cowdery, authority to baptize for the 
remission of sins. 

Q. Did this authority extend to 
the ordinance of Confirmation, or the 
laying on of hands for the gift of the 
Holy Ghost ? 

A. No: John could not baptize 
with the Holy Ghost; he was only 
authorized to baptize with water, and 
he could not confer authority upon 
others which he himself did not hold. 

Q. How diil Joseph Smith obtain 
the office of an apostle? 

A. Peter, James, and John were 
sent to him, by whom he was ordained 
to theapostleship, and thus authorized 
to lay on hands upon baptized believ- 



ers for the gift of the Holy Ghost, and 
to minister in all other gospel ordi- 

Q. Who were the first ones that 
were legally baptized after the resto- 
ration of the authority ! 

A. J seph Smith and Oliver Cow- 
dery. After John the Baptist had laid 
his hands upon these young men and 
ordained them, he commanded them 
to baptize each other, which they 
accordingly did, agreeably to the pat- 
tern given in the book of Mormon. 
And after having received the office of 
the apostleship, they confirmed each 
other by the laying on of hands for 
the gift of the Holy Ghost. They 
were also commanded to ordain each 
other as a pattern for future ordinations. 

Q Was not the ordination which 
they received under the hands of John 
sufficient, without their being com- 
manded to re-ordain each other ? 

A. It was necessary for them to 
set a perfect example for others to fol- 
low. Though the ordination which 
the angel had conferred upon them, 
gave authority, yet, as it was conferred 
previous to their baptism ; it was ne- 
cessary for them to be re-ordained af- 
ter their baptism, as a pattern for the 
ordination of all future officers in the 
Church, lest some, in after times, 
should venture to ordain unbaptized 
persons, which the Lord did not intend, 
after the church was once restored, to 
sanction. This is the cause whv the 
angel commanded a re-ordination af- 
ter their baptism. In the restoration 
of authority the angel had a right to 
confer ordination before baptism, 
otherwise their baptism of each other 
would have been illegal and of no 
more effect than the baptisms of the 
apostate churches of Christendom. 
But when the authority was once re- 
stored, and baptism was legally ad- 
ministered, there existed no more ne- 
cessity for ordination prpvious to bap- 
tism. Ordination henceforth, could 
only be bestowed upon baptized per- 
sons, and it was the will of the Lord 
that Joseph Smith and Oliver Cow- 
dery should be the two highly favored 
individuals who should first set the 
example in all these holy ordinances. 

Q. Did God give any further in- 
structions preparatory to the re-organ- 
ization of His Church on the earth ? 

A. Yes : He gave many revela- 
tions and commandments to Joseph 
Smith, setting forth the true order, 
rules, and regulations to be observed. 
He also sent an holy angel from heaven 
in open day, in the presence of three 
other individuals, namely, Oliver Cow- 
dery, David Whitmer, and Martin Har- 
ris, who were in company with Joseph 
Smith, praying in the fields. These 
four men saw the angel descend from 
heaven, clothed in glory ; they saw 
the plates of gold containing the writ- 
ings of the ancient prophets of Ame- 
rica in his hands; they saw him turn 
over the leaves, and beheld the en- 
gravings thereon ; they heard his voice 
as he conversed with them face to 
face : they also heard the voice of the 
Lord, at the same time speaking out 
of the heavens, declaring to them that 
the unsealed portions of the plates 
had been translated correctly by Jo- 
seph Smith, and commanding them to 
bear testimony of what they then saw 
and heard to all nations, kindreds, 
tongues, and people, to whom the 
translation should be sent. In ac- 
cordance with these sacred injunctions, 
they have sent forth their printed tes- 
timony in connection with the trans- 
lation, called the Book of Mormon. 
These were some of the great prepar- 
atory events, preceding the organiza- 
tion of the Church of God again upon 
our earth. After the way was fully 
prepared, the kingdom of God was 
set up, consisting of only six mem- 

Q. Did Joseph the prophet receive 
any further instructions concerning 
the kingdom after iis restoration ? 

A. Yes : God continued to give 
line upon line, precept upon precept, 
year after year, to govern, and set in 
order, and regulate all things pertain- 
ing to the church, that it might grow, 
and flourish, and increase in heavenly 
gifts, and be prepared to accomplish 
His righteous purposes. 

Q. What purposes are to be ac- 
complished through the medium of 
this church ? 



ji. First : God will send His faith- 
ful servants in this church to every 
nation under heaven to preach the 
gospel as a witness and a sign of the 
second coming of His Son from the 
heavens, to destroy the wicked and to 
reign with His saints on the earth. 
Secondly: God will, through his ser- 
vants, gather out the righteous from 
among all nations, and assemble tliem 
in one; and they will be armed with 
righteousness and with the power of 
God in great glory. Thirdly : God 
will enlarge the borders of His peo- 
ple, and increase their dominion until 
the greatness of the kingdom under 
the whole heavens shall be given into 
their hands. Lastly : God will de- 
stroy every nation under heaven that 
will not obey the fullness of His gospel 
and become subject to the laws of His 

Q. What does the Loid require of 
the people of the United States ? 

A. He requires them to repent of all 
their sins and embrace the message of 
salvation, contained in the Book of 
Mormon, and be baptized into this 
church, and prepare themselves for the 
coming of the Lord. 

Q. What will be the consequence 
if they do not embrace the Book of 
Mormon as a divine revelation ? 

Jl. They will be destroyed from 
the land and sent down to hell, like j 
all other generations who have re- 
jected a divine message. 

Q. In what way will the Lord de- 
stroy this nation if they reject the] 
Book of Mormon ? 

A. By a succession of the most, 
terrible judgments. Plague will fol- 
low plague in rapid succession, deso- 
lating populous cities and destroying 
hundreds of thousands. The rains of 
heaven will be staid, and the earth will 
not yield forth her wonted harvests, 
and thousands will pine away with 
hunger and perish. The bonds of the 
Union which now hold together the 
States of this Republic, will he severed, 
and a fearful, desolating, civil war will 
rage between the South and the North. 
The people then will no longer dwell 
upon their farms, and in their villages, 

and cities with security, but they will 
(lee from city to city, and from State 
to State before the face of their ene- 
mies, and fear and terror will be upon 
them by day and night. The laws of 
the land will then be powerless, and 
the people will no longer be under 
their wholesome influence ; bands of 
robbers and murderers will wander 
over the land unrestrained, and thus 
will the whole nation mourn and 
waste away and perish, unless they 
will hearken unto the great message 
which God has in mercy sent to them. 
There is no other alternative; they 
must either embrace the Book of 
Mormon as a divine revelation, or be 
cut off by judgments from the land, 
for it is the sure and certain de- 
cree of heaven. God is not to be 
mocked, neither can a message be re- 
jected from Him with impunity. Now 
is the day of mercy ; now peace 
dwells within your borders ; now the 
proclamation is repent and come forth 
with humble hearts and contrite spir- 
its and be baptized for the remission 
of sins, that you may receive the Holy 
Ghost. If this proclamation is un- 
heeded, the sword of justice, which is 
already unsheathed, will fall heavily 
upon you. Do not flatter yourselves 
that you will escape, nor suffer your- 
selves, for a moment, to suppose that 
all is well, for the decrees of the Eter- 
nal must be fulfilled, and this land 
must be cleansed from wickedness. 

Q. But will the Lord destroy the 
righteous with the wicked in the day 
when he executes fierce judgment 
upon the nation ? 

A. No: the righteous will take 
warning and flee to the mountains and 
vales of Utah, that they may escape 
these sore calamities ; but even they 
will be visited with great tribulation, 
unless they give the most earnest and 
diligent heed to the Book of Mormon, 
and to the other commandments and 
revelations which God has given or 
shall hereafter give to them. The wise 
will foresee the evil and hide them- 
selves; but the wicked will be caught 
in their own snares, and iall into their 
own pits. 




Statistics of Utah Territory, 
as reported by the Bishops, Oct. 16th, 

Total number of inhabitants, 18,206 
Persons on Missions, 139 

Births during the year, ending 

October 6th, 1853, 904 

Deaths do do do 253 

We presume that the total number 
of inhabitants reported, does not in- 
clude the emigration to that territory, 
during the year 1853. It is also pre- 
sumable that the territory was only 
partially reported. 

Sandwich Islands. — The gospel 
on those islands is spreading rapidly: 
from April 6th to July 25th the church 
was increased by the addition of about 
1,000 souls. The translation of the 
Book of Mormon into the Hawaiian 
language is completed and ready for 
the press. 

China. — Our Missionaries to the ce- 
lestial empire have returned. No op- 
portunity for the introduction of the 
gospel among them at present. Wars 
and other judgments will, no doubt, 
eventually prepare the way, so that 
the kingdom of God may be estab- 
lished in their midst, and the honest 
humble seekers after truth, enter there- 
in, and, in due time, be gathered to 
Zion : for thus sailh the Lord, by the 
mouth of Joseph the prophet, "And 
it shall come to pass, among the 
wicked, that every man that will not 
take his sword against his neighbor, 
must needs flee unto Zion for safety 
And there shall be gathered unto it 
out of every nation under heaven ; 
and it shall be the only people that 
shall not be at war one with another." 
(Doc. & Cov. Sec. 15: 13.) In this 
general emigration of the saints from 
all nations, China must contribute 
her portion : songs of praise and glad- 
ness in the Chinese language, will 
yet be heard among the congregations 

of Zion. The word of the Lord shall 
be fulfilled in its time and in its sea- 

San Bernardino, California. — 
The country of San Bernardino is in- 
habited by the saims: it is in the 
southern part of California, and ex- 
tends from the south-western part of 
Utah, to within 25 or 30 miles of 
the Pacific ocean. There are three 
saw mills and one flouring mill in the 
settlement. They are entitled to one 
State Representative. The colony is 
in a flourishing condition under the 
presidency of Amasa Lyman and 
Charles C. Rich, two of the twelve. 

New Work. — "Joseph Smith 
the Prophet." This is the title of a 
very interesting work, written by the 
direction, and under the immediate 
inspection of the Prophet himself. 
It is now, for the first time, printed. 
It contains the genealogy and a brief 
sketch of his ancestors back for six 
or seven generations. Several re- 
markable dreams and visions of his 
father are related. But what renders 
the work doubly interesting is the 
early history of the Prophet, including 
many remarkable occurrences and im- 
portant facts, never before published. 
Copies of this work would be valu- 
able to every lover of truth, and 
would adorn the libraries of the hon- 
est and patriotic descendents of our 
pilgrim fathers, who will be pleased 
to learn that one of the greatest and 
most renowned Prophets that ever 
graced our earth, descended from lhat 
hardy illustrious race who first peo- 
pled the dense forests of New Eng- 
land, and formed the nucleus of a 
great and independent nation of free- 
men. We have on hand a few copies, 
procured from England, printed on 
superior paper, and bound in the most 
superior style of morocco, neatly 
gilted. Price $2; common paper, calf 
$1 50; Roan, $1. 



"Millennial Star." — This is the 
title of a weekly periodical of sixteen 
pages, published by the Latter-Day 
Saints at 15 Wilton street, Liverpool, 
England. This much esteemed and 
highly interesting periodical has been 
published for many years; fifteen vol- 
umes have been completed. In the 
British lies, it has a circulation of 
about twenty thousand : it is also 
extensively circulated in Europe, Asia, 
Australia, Pacific Islands, and Amer- 
ica. Its columns embrace the general 
history of the Church of the Latter- 
Day Saints from its rise, together 
with the interesting news from our 
missionaries among all nations ; they 
are also interspersed with many arti- 
cles on prophecy and doctrine, open- 
ing the grand events of futurity, and 
elucidating the principles of salvation, 
with a clearness which, at once, shows 
that they are the productions, not of 
human wisdom, but of the wisdom of 
God. The saints who wish to inform 
themselves of the rapid spread of the 
gospel, and upon every other useful 
subject, connected with the great Lat- 
ter-Day Dispensation in which they 
live, should without fail procure the 
volumes of the Star, and they will 
have a continual feast. We have 
volumes 11, 13, 14, and loon hand 
for sale. Prices as mentioned in the 
Catalogue, except vol. 14, which con- 
tains 44 Nos. and supplement, for $2, 
or $2 20 including postage pre-paid by 
us. Will the saints be indifferent 
about procuring these most valuable 
publications ? Will they grope in 
darkness when light of the most pure 
and heavenly nature is within their 
reach ? Will they plead poverty, as 
an excuse for depriving themselves 
and their children of blessings that 
would be of more value to them than 
any earthly consideration ? Would 
it not be much better to dispense for 
a while with some of the luxuries of 
life, and thus save a little means to 
procure heavenly light and truth, than 
to live in ignorance of what God is 
doing through His people ? Would 
it not be more God-like to dispense 
with that nauseous and disgusting 
habit of chewin<j and smoking; to- 

bacco, and by that means not only 
save your health and constitution, but 
save funds to purchase a far more 
healthy and durable food upon which 
you can feast your minds both in 
time and in eternity? Or will you 
lie down and grovel in ignorance 
like the natural brute beast, and 
yet profess to be Saints ? Will you, 
not only curse yourselves with blind- 
ness and darkness, but entail the same 
upon your children and upon your 
generations after you? How can you 
be the children of light, when light 
shines all around you, and yet you 
perceive it not ? One Presiding El- 
der over a branch of forty professed 
Saints in North Carolina writes that 
he had heard nothing of the saints 
since they were driven from Nauvoo. 
Now, if he had been in China, in 
Australia, or in the Pacific Isles, he 
would have obtained an abundance of 
news concerning them ; but it seems 
that some impenetrable barrier down 
south has shut out all light and infor- 
mation for these many years ; it must 
be a dismal place, indeed ! We can 
tli ink of nothing to compare with it 
only the old antediluvian prison where 
no heavenly light or information burst 
in upon them for the long dreary period 
of two thousand years and upwards. 
How long it will be before the prison 
doors down south will be opened, we 
know not. There possibly may be 
some chance for them at the close of 
the Millennium. 

Appointment. Elder James Brown 
is hereby appointed Emigration Agent 
for the Saints at New Orleans. He is 
requested to go immediately to that 
city, so as to be there in time to make 
preparations for the ships, filled wilh 
the emigrating Saints from Liverpool. 
The most of these ships will most 
probably arrive between the middle 
of February and the middle of May. 
Elder Brown has been laboring- in the 
ministry with some success in Indiana, 
and we trust his active business turn 
of mind will prove a blessing to the 
emigrating Saints, and save them much 
expense and trouble. Brother Brown 
will open a correspondence with S. 



W. Richards, our agent at Liverpool, 
and will thus learn, previous to the 
arrival of each ship, the names and 
ages of all the passengers on board, 

which will be a help to him in mal - 
ing every necessary arrangement. 
President of the Saints in the 
U. S. and British Provinces 



Repentance is one of the condi- 
tions granted to fallen man, through 
which he is made a partaker of the 
purchased gift and blessings of salva- 
tion. Repentance is a sorrow of heart 
for all past sins committed, and a full 
confession unto the Lord of the same, 
connected with a covenant or prom- 
ise, and a fixed settled determination 
in the mind, to sin no more. Re- 
pentance may be considered under 
the following four heads : 

First. The evils and sins to be 
repented of. 

Second. The nature of the sor- 
row connected with true repentance. 

Third. The confession necessary 
for the penitent. 

Fourth. The promise and deter- 
mination to sin no more. 

We shall examine, First, The evils 
and sins to he repented of. Before 
any one can repent, he must be con- 
vinced of sin. Sin is a transgression 
of the law. Without a knowledge of 
the law, a person cannot always dis- 
cern between good and sinful actions. 
The light that is in every man which 
comes into the world, will enable 
him, without the aid of the revealed 
law, to distinguish in some small de- 
gree, between good and evil. But 
there are many evils that could not 
be known short of the revealed law. 
The light of conscience will make 
manifest some of the more glaring 
evils : but this light becomes greatly 
obscured by neglect and by constant 
violation of its teachings, so much so, 
that persons may become almost or 
wholly insensitive to the dictates of 
conscience : many actions which were 
once considered evils will, by con- 
stant habit, be considered virtuous; 

while many practices once consid- 
ered good, will by tradition and habit 
be transformed into evils. A heathen 
entirely unacquainted with the re- 
vealed law, would, if he were always 
to follow the still small voice of con- 
science, receive more and more light, 
and be able to discover many import- 
ant truths, and to distinguish between 
virtue and vice more clearly than 
those who are constantly violating 
the monitor within them. But with 
all the light that he could glean, in- 
dependent of revelation, he would be 
far from understanding the sinfulness 
of many actions, and would be en- 
tirely ignorant of the nature of others 
in regard to whether they were sinful 
or not : and he would also be wholly 
uninformed in regard to a future judg- 
ment and the penalties to be inflicted 
upon sinners ; and without a knowl- 
edge of these things he could not 
repent acceptably as the gospel re- 

It is therefore, by the revealed law, 
that we become acquainted with good 
and evil more fully; and by which 
we learn that we are accountable be- 
ings, and must be judged by the law 
for our doings, and that the penalty 
of the law must be executed upon us, 
if we have transgressed it, in order to 
satisfy the demands of justice, unless 
we have complied with the condi- 
tions through which mercy may have 
claim upon us, and may deliver us 
from the justice of the law. Paul 
says, " 1 had not known sin but by 
the law: for I had not known lust, 
except the law had said, Thou shalt 
not covet," (Rom. 7: 7.) Without 
the law, conscience does not teach us 
that to labor on the Sabbath day is 



sinful. There is no process of rea- 
soning that will teach a heathen that 
lahor on the Sabbath is any more sin- 
ful, than labor performed on Monday, 
or Tuesday, or any other day of the 
week. It is by the revealed law, and 
not by conscience, that this sin is dis- 
covered. Conscience may teach the 
heathen that to murder is an evil, and 
human laws may teach them that 
death shall be the punishment of the 
murderer. Through fears of the pen- 
alties of the law and the evils result- 
ing in this life, they refrain in a great 
measure from committing this crime ; 
but they have no knowlc 'ge of the 
higher law against murder, nor of the 
greater penalty which will be inflicted 
upon the murderer beyond this life ; 
they have no knowledge of a higher 
Being who will call them to account 
for that crime. If, therefore, they 
should repent of murder, it would not 
be for the purpose of escaping the 
penalty in the next life, nor for the 
purpose of pleasing God, of whose 
laws they know nothing, but for the 
purpose of avoiding the evils result- 
ing in this present world. Such re- 
pentance, though good as far as it 
goes, is not that which the gospel re- 
quires; it is not repentance towards 
God, but it is a repentance towards 
man, in order to please man, and to 
avoid the penalty of man's laws. 

There are many among the heathen 
who commit adultery and fornication ; 
conscience does not tell them that 
God is displeased with these evils ; 
indeed, some of them do not consider 
these to be evils, and have no more 
remorse of conscience in doing them, 
than they would have in eating when 
they were hungry. But when they 
learn the law of God, they discover 
that these are great evils, and that the 
punishments to be inflicted in the next 
life for these sins, are of the most 
fearful nature. Without the law, they 
consider that all is well ; but when the 
law is made known, they find them- 
selves transgressors. As the apostle 
Paul says, " Without the law sin was 
dead. For I was alive without the 
law once : but when the command- 
ment came, sin revived, and 1 died. 

And the commandment which was or- 
dained to life, I found to be unto death. 
For sin, taking occasion by the com- 
mandment, deceived me, and by it 
slew me. Wherefore the law is holy, 
and the commandment holy, and 
just, and good. Was then that 
which is goud made death unto me ? 
God forbid. But sin, that it might 
appear sin, working death in me by 
that which is good; that sin by the 
commandment might become exce d- 
ing sinful." (Romans 7: 8 — 13.) 

Where there is no knowledge of 
the revealed law of God, sinful ac- 
tions will not be punished to the same 
extent as where the laws and their pen- 
alties are known ; for the apostle says, 
"Sin is not imputed when there is no 
law." (Rom. 5: 13.) That is, sin 
is not imputed to the same extent, and 
they are not punished with the same 
severity, as those who are acquainted 
with the law. Hence, the Saviour de- 
clares that he who knoweth the mas- 
ter's will and doeth it not, shall be 
beaten with many stripes; while he 
that knoweth not, and yet doeth things 
worthy of punishment, shall be beaten 
with few stripes. The apostle also 
says, "For as many as have sinned 
j without law, shall also perish without 
: law ; and as many as have sinned in 
j the law. shall be judged by the law." 
j (Rom. 2: 12.) The heathen, there- 
fore, will perish without law, and be 
beaten with few stripes, because they 
obeyed not the light that was in them ; 
but the penalty of the revealed law 
will not fully be executed upon them, 
and it will be more tolerable for them 
in the day of judgment, than for those 
who have sinned, having the law, and 
who are to be judged by the law, and 
have the sentence of the law executed 
upon them. Such, without repent- 
ance, will suffer eternal torment and 
everlasting banishment from the pres- 
ence of God. And they will have 
weeping, and wailing, and gnashing of 

Having learned that man is con- 
victed of sin by the law, let us next 
endeavor to ascertain what sins the 
present generation are guilty of, in or- 
der to learn whether they have any 



need to repent. We will, for the 
present, pass over the sins of the 
heathens, and enumerate some of the 
evils existing among Christian nations 
where they have copies of the re- 
vealed law existing- by millions, and 
where almost every family can read 
the sacred pages of the same. The 
Divine law says, " Thou shall not 
kill." Now it is not the individual 
who murders who is alone criminal, 
but all those who sanction the same. 
When the Saints were murdered in 
Missouri and Illinois by the mar- 
shaled hosts of the wicked, who were 
urged on by the highest authorities of 
those States, it is a notable fact that 
thousands of professed Christians, and 
many Christian ministers of different 
denominations, were directly engaged 
in those most wicked and horrid mur- 
ders. When the great prophet of the 
Lord was taken unlawfully from his 
peaceful avocations, and torn from his 
family, and carried, with a number of 
others, into the mob camp, and was 
sentenced to be shot the next morn- 
ing, who was it that sanctioned and 
urged on these diabolical deeds ? We 
reply, that among the vast hosts of 
those who made no profession of 
religion, there were no less than 
SEVENTEEN preachers of different 
orders who were in this council, and 
most strenuously urged the cold- 
blooded murder of the prophet and 
his friends in the presence of their 
own familes upon the public square. 
Have these preachers and the thou- 
sands of professors of religion who 
took such an active part in the foul 
murders of the Saints, been disfellow- 
shiped by their brethren throughout 
the States ? No, they are still, the 
most of them, retained in the respec- 
tive churches to which they belonged. 
But were those who immediately par- 
ticipated in these bloody persecutions, 
the only ones guilty ? Were there 
not hundreds of thousands in the 
United States and other Christian na- 
tions, who in their hearts sanctioned 
these things, and who still continue 
to sanction them ? Yea, more, has 
not even the general government it- 
self, indirectly sanctioned these whole- 

sale murders and robberies, as has 
been most clearly manifested by their 
cold and unfeeling neglect, and their 
refusal to protect the Saints in the 
rights of American citizens, while 
dwelling in those rebellious States ? 
Will the persons who committed these 
murders and shed the blood of the 
only prophets which God has sent to 
the earth for more than a thousand 
years, be the only ones condemned as 
murderers in the day of judgment? 
No. Every person who has in the least 
sanctioned these things will suffer 
with the murderers, unless they re- 
pent. The Saviour said that the blood 
of all the prophets which had been 
shed upon the earth, from the days of 
righteous Abel, until the blood of 
Zacharius, which was shed between 
the temple and the altar, should be 
required of that generation. Why ? 
Because they sanctioned the murder 
of cotemporary prophets. The appro- 
bation, given to the murder of the 
prophet Zacharius and other prophets, 
sent directly to them, was just as 
wicked as though they had actually 
killed all the former ones. So like- 
wise, God will require of this na- 
tion, and of every individual on 
the earth, who in the least sanctions 
the murder of Joseph the prophet, 
or any of the Saints, the blood of 
those holy men at their hands ; 
and not only their blood, but the 
blood of every righteous person 
that has been shed upon the earth in 
any age, will be required at the hands 
of those among this generation who 
give countenance in their hearts to these 
wicked deeds. This, therefore, is one 
among the many sins which hundreds 
of thousands are guilty of, and of which 
they must most heartily repent, or else 
the blood of the prophets and the 
saints will ascend up to heaven 
against, them, and in the great day of 
judgment, they will receive their por- 
tion, not only among hypocrites and 
unbelievers, but among murderers, 
whose deeds they have sanctioned. 

Also, the revealed law says, u Thou 
shah, not commit adultery." And we 
are informed that those who do this 
evil are to be punished with murder- 



ers. The Lord says by the mouth of 
John the revelator, that " The fearful, 
and unbelieving, and the abominable, 
and murderers, and whoremongers, 
and sorcerers, and idolaters, and 
all liars, shall have their part in 
the lake which burnetii with fire 
and brimstone : which is the sec- 
ond death." Now when we examine 
the present state of the nations of 
Christendom, what do we find ? We 
find them continually practicing these 
great evils so clearly and expressly 
forbidden in the law of God. In the 
city of New York alone, there are 
about twenty thousand public pros- 
titutes, who procure their living by a 
constant violation of these divine laws. 
In the cities of Boston, Albany, Phil- 
adelphia, Baltimore, New Orleans, and 
scores of others that might be named, 
there are thousands of female pros- 
titutes. Now these wretched and vile 
characters are supported by hundreds 
of thousands of the male population, 
who daily and hourly commit crimes 
sufficient to sink the nation to the 
lowest hell. In ancient times such in- 
iquities brought swift judgment upon 
the whole people where they were al- 
lowed. For one such crime among 
the tribe of Benjamin, God com- 
manded the other tribes to go to war 
with them ; and the whole tribe, men, 
women, and children, were cut oft", 
with the exception of a very few. 
Does God feel any different towards 
this sin now, from what he did then ? 
Is he not unchangeable in regard to 
his abhorrence of sin ? If so, what 
must be His feelings to look down and 
behold several hundred thousand adul- 
terers, and adulteresses, and whore- 
mongers in the American nation — a 
nation that boasts of her moral and 
Christian institutions, and refinements? 
How is it, that the heavens can with- 
hold speedy and awful vengeance 
from the nation ? Nothing but the 
few honest, sincere, and humble souls 
among them, prevents an entire over- 
throw and destruction. When these 
are gathered out, then will come the 
day of visitation, and of fierce wrath 
which has been held in reserve for a 
long time ; then will he quickly wipe 

away these enormous, wholesale evils 
with which this choice land has been, 
for a long period, most fearfully and 
dreadfully polluted. But this nation is 
not alone sunk down to the lowest 
depths of degradation and wickedness : 
other nations,calling themselves Chris- 
tians, are equally guilty. In the city of 
London alone, there are about ninety 
thousand public female prostitutes, 
supported by several hundred thou- 
sand male prostitutes equally criminal. 
In Birmingham, Manchester, Liver- 
pool, Glasgow, Edinburgh, and finally 
in all the large towns, tens of thou- 
sands get their daily and yearly living 
by the commission of this great crime. 
And what renders these evils still 
more abominable in the sight of God, 
is that they are constantly taking 
place in a land of Bibles, where mill- 
ions of copies of the divine law are 
circulated in their midst, and where 
all have an opportunity of inform- 
ing themselves of the denunciations 
of heaven against these iniquities. 
Again, when we cross over from Chris- 
tian England to the European nations 
on the continent, the scenery is still 
worse, and too abominable to be 
named, or even thought of, in regard 
to the extent and magnitude of these 
filthy soul-destroying dens of pollu- 
tions. In many of these nations, 
their own statistics show, that above 
half the number of infants born are 
illegitimate. Only think of the ex- 
tent of crime, when in one nation, 
comparatively small, from fifty to a 
hundred thousand illegitimate chil- 
dren are annually born, which is as 
it were only an index to the still 
greater amount of crime that does not 
render itself quite so apparent. 

It is almost an astonishment that 
God should have permitted these na- 
tions to practice these great abomina- 
tions for so many generations without 
utterly destroying them from the earth. 
And it is also an astonishment that he 
should condescend to send a prophet 
with a message to a generation so 
awfully corrupt and wicked as the 
present. They are not worthy of 
prophets, or apostles, or the Book of 
Mormon, but yet God has sent one of 



the most glorious messages that ever 
reached the ears of mortals, to this 
very generation who are worthy of 
nothing but judgment: he has done 
this, not because many of them will 
receive it, but because he intends to 
pour out the vials of his wrath upon 
them; and he knows that the rejec- 
tion of so great a message will more 
speedily ripen them for an entire over- 
throw and utter desolation ; that his 
vineyard may no more be cumbered 
with such abominable trash. God 
very well knew, that this generation 
were too far gone in the wicked tra- 
ditions of their fathers, and sunk too 
low in the depths of wickedness, to 
receive a prophet, or hearken to the 
voice of inspiration ; but he knew that 
the rejection of prophets, and of the 
Book of Mormon, would leave them 
without the least excuse, when he 
should rise up to destroy and make a 
full end of wickedness. 

Perhaps some may say that these 
great crimes are nut approbated by 
the majority, and therefore the major- 
ity should not suffer for the doings 
of the minority. But we reply, if the 
majority do not approbate them, why 
do they not put a linal stop to crimes 
of this nature? It is the majority 
that rule and make the laws of the 
land : why then, do not the majority, 
through their representatives, make 
laws for the utter abolishment of these 
crimes? They have the constitutional 
right, as well as the power, to make 
such laws and affix such penalties, 
as shall effectually demolish these 
criminal connections. The criminal 
code of our country pretends to be 
founded, in a great measure, upon the 
criminal code contained in the divine 
oracles. If laws are made against these 
crimes, why not affix to them the 
same penalties that the great Divine 
Law-Giver has ordained? Death to 
both the parties is the penalty of the 
Divine law. When this penalty was 
in force in ancient times, it was sel- 
dom that this crime was committed. 
Let the majority of the people in the 
several States and Territories, elect 
such legislators, as will affix the pen- 
alty of the divine law to the laws which 

they enact against these crimes, and 
they will soon see a great reformation; 
and adulteries and criminal connections 
will become as rare as murders: every 
den of pollution throughout the land 
would be broken up: no female would, 
at the risk of her life, think of 
following a practice so criminal and 
vile : the constant practice of mur- 
der, would be no more dangerous 
than constant prostitution for a liv- 
ing. Such laws and such only, will 
prove an effectual remedy against 
this great crime which has so iiear- 
fully and extensively corrupted the 
nation. If the majority do not make 
laws to effectually remedy and abol- 
ish the crime, then these evils will, 
in the day of judgment, be answered 
upon their own heads, and they will 
be found guilty, for suffering crimes 
of such magnitude to prevail through- 
out the country, when it was within 
their own power to have legislated 
against them with that severity that 
would have swept them out of the 
land. The very fact that the major- 
ity do not make such laws, shows 
most clearly that they are guilty of 
approbating the evil, at least, in oth- 
ers, if not in themselves; therefore, 
in the sight of the Great Law-Giver, 
they are considered guilty of partici- 
pating in the same crimes. If the 
minority would free themselves from 
the same condemnation, they must 
repent. But how must they repent? 
It is not within the power of the mi- 
nority to elect legislators, therefore, 
how can they remedy this evil, even 
if they feel ever so much disposed ? 
We reply, that they can repent of 
ever having cast a vote for the elec- 
tion of a legislator, that would not 
promise, before hand, that he would 
use every exertion 1o have such laws 
passed ; and they can reform, by not 
being guilty, for the future, of using 
their influence and vote for the election 
of legislators who will not do their 
duty in this respect. This kind of 
repentance and reformation will save 
the majority from the condemnation 
that rests upon the minority; and 
without such repentance, the minor- 
ity, as well as the majority, will be 



considered, in the great judgment, as I 
being guilty of participating in the 
same crimes. It was for like reasons, I 
that God visited in judgment, the 
whole tribe of Benjamin and nearly 
extinguished them from the face of 
the earth. It was not because the i 
whole tribe had been directly guilty 
of the crime, but because they refused ' 
to bring the few that were guilty to j 
justice; therefore God held the ma- 
jority, yes, even the whole tribe, with 
the exception of a very few, responsi- 
ble for the wicked acts of the few indi- 
viduals; and the same penalty of death 
that would have been inflicted only 
upon the few who were immediately i 
guilty, was with equal justice in- ; 
dieted upon the whole who refused 
to deliver up the criminals. So like- 
wise, shall it be with this nation, un- 
less they do away these abominations 
that are in their midst : God will de- 
nounce them as being equally guilty 
as those who commit these crimes : 
and he will inflict upon them the 
same penalty, that should have been 
inflicted upon the criminals ; and he 
will cast them down to hell to dwell 
with such vile and abominable char- 
acters, because they did not destroy 
these crimes from the land. 

The people of the United States are 
far more guilty in this one respect, 
than the people in other governments ; 
for here, it is the people who make 
the laws, through the legislators of their 
own choosing, consequently the peo- 
ple are responsible, not only for 
the laws that are made, but for the 
neglect to make any laws that ought 
to be made. But in many other gov- 
ernments the people have no choice in 
the appointment of their law-givers ; 
and if the law-making department 
make unjust laws, or refuse to make 
laws for the suppression of crime, the 
people cannot remedy the evil with- 
out revolutionizing their forms of gov- 
ernment. Jn such cases the respon- 
sibility rests upon the individuals 
committing the crime, and upon the 
law-making department who do not 
by appropriate laws suppress it, and 
also upon all others who approbate 
the same, or do not protest against it. 

The people of Utah are the only 
ones in this nation who have taken 
efl'ectual measures (we will not say to 
supj/ress. for the word is entirely in- 
applicable to them,) but to prevent 
adulteries and criminal connections 
between the sexes. The punishment 
in that territory, for these crimes is 
FEMALE. And this law is written on 
the hearts and printed in the thoughts 
of the whole people. Does not this 
righteous and just law have its de- 
sired effect upon them ? Yes ; it es- 
tablishes virtue upon a permanent 
foundation, and deals out justice to 
the vile seducer, adidterer and whore- 
monger, so far as it can be dealt out 
in this life; it preserves the purity of 
the morals of the whole population, 
which is essentially necessary to the 
peace, happiness, and prosperity of any 
people, government, or nation. There, 
no houses of ill-fame, or public, or 
private prostitutes, can be found to 
corrupt society and pollute the land. 
There, no arch seducer is permitted to 
flatter the young and inexperienced 
female, till he has ruined his victim 
and left her an outcast from society. 
There, no vile adulterer can creep, 
into families, and violate the sacred 
chastity of the marriage covenant. 
What prevents these evils? It is the 
righteousness of the people, and the 
righteousness of their laws; it is the 
love of virtue and the fear of punish- 
ment combined. This is the kind of 
repentance and reformation acceptable 
in the sight of God ; it is to repent, 
not in word only, but in deed, and in 
truth, and in the enactment of just 
and equitable laws ; and in the execu- 
tion of these laws upon the transgres- 
sor. Repentance is not to ascend into 
a finely cushioned pulpit, and there 
whine over the wickedness of the 
people, without taking any effectual 
means to reform and suppress that 
wickedness. Repentance does not 
consist in merely pointing out the 
evil and professing to be very much 
grieved that it exists, but it consists in 
refraining from the evil, and pointing 
out the remedy by which it can be 
corrected, and applying that remedy 



as far as possible, and teaching- all 
others to apply it. Utah is an exam- 
ple ; and the virtuous results of her 
wholesome and just laws should in- 
duce the States and other Territories to 
follow in the same virtuous track. 
Let them try it, and we will insure 
them a much more wholesome moral 
atmosphere ; and the overflowing' 
floods of prostitution will be assuaged, 
and the fountain will dry up, and the 
houses of ill-fame will be abolished; 
and these abominable evils will van- 
ish away ; and the American nation 
will become a virtuous people — an 
example for all other nations to fol- 
low ; and God will repent of the evil 
which he intends to bring upon them ; 
and his hand of judgment will be 
lightened, and his chastisements will 
not be so heavy upon them. But if 
they repent not, but permit these 
crimes to continue, the Lord will sure- 
ly visit them, and will not spare, but 
will execute all his fierce wrath upon 
them, until they shall cease to be a 
nation before him ; and they shall 
know that it is the Lord against whom 
they have sinned, and before whom 
their abominations have continually 
been practiced, in defiance of his 
laws, and of his holy and just indig- 

Among the various evils forbidden 
by the revealed law, is that of false- 
hood. God so detests this evil, that 
he has informed us, that whosoever 

"loveth or maketh a lie shall have 
their part in that lake which burneth 
with fire and brimstone." God is 
a God of truth, and cannot lie without 
violating the great perfections and at- 
tributes of his nature, which if he 
should do, his power and glory would 
cease, and other Beings who are filled 
witli all the fullness of his attributes, 
would succeed in his place. But God 
knowing all things, and loving right- 
eousness and truth with a perfect love, 
it is impossible for him to violate the 
great unchangeable principles of his 
nature. Now all those who are per- 
mitted to dwell in his presence, must 
love truth as he loves it, and be as 
stable and unchangeable in truth as 
he is. All who are otherwise, can by 
no means be permitted to dwell there, 
to disturb the peace, happiness, con- 
fidence, and truthfulness that reign 
universally in those pure and heavenly 
mansions. The devil was a liar from 
the beginning, and is the father of lies, 
and all those who are addicted to this 
evil, are his children, and will dwell 
with their father, and be miserable as 
he is miserable, and partake with him 
of all the bitterness of hell, and asso- 
ciate with liars, and deceivers, and 
every evil doer. Besides the lake of 
fire into which they are cast, they will 
make an additional hell of their own 
by their own demoniac and malicious 

(To be continued.) 


Faith is the gift of God, 209 

Questions and Answers, .212 

Editorial. — Statistics of Utah — Sandwich Islands — China — San Bernardino, Cal- 
ifornia — New Work — Millennial Star — Appointment, 216 

Repentance, , 281 


Jit $1 per annum, invariably in advance. 

f ■ 


15 IFIF fr 



All ye inhabitants of i lit- world, ami dwellers on the earth. See Ye. when ile 
lifteth up an Ensign on the Mountains. — Isaiah xvm, 3. 

Vol. JJ. 

MARCH, 1854 

No. 3. 



Man, by his researches, has discov- 
ered many methods of combining the 
powers of nature, so as to produce 
astonishing and beneficial results : he 
has, by the happy application of me- 
chanical skill, so arranged the parts 
of machinery, that, by developing the 
forces of nature in connection with 
them, results follow which would be 
altogether incredible to the ignorant 
and uninformed. These powers, the 
elements of which, in the hands of 
skillful and experienced mechanicians, [ 
produce such astonishing eflects, are, I 
when traced to their origin, nothing 
less than the powers ordained of God ; 
powers that pervade all nature, or in 
other words, the power of God, acting 
according to prescribed laws, fixed 
and unchangeable in their mode of op- 
eration, only when the authority that 
gave them directs a deviation. 

Man, because, he beholds the eflects j 
of these stupendous powers, as they 
act upon the material elements sur- i 
rounding him, has become familiarized 
with them, and unthinkingly calls j 
them the "powers of nature ;" and 
because they act in a fixed, unde- 1 
viating manner, he calls their mode i 
of action the " laws of nature ; " as j 
though abstract nature was capable of | 
manifesting power, and of acting ac- j 
cording to law, independently of a 
thinking, living, intelligent, moving 
substance in association with it. Na- 
ture has no power, and no method of | 

action, and indeed, no action what- 
ever, apart from a thinking, living 
substance, which is constantly asso- 
ciated with it. What is this sub- 
stance ? It is God, or in other words, 
the Holy Spirit which is associated in 
a greater or less degree with every 
particle of matter in the universe, it 
is this holy and All-wise substance 
that is omnipresent, pervading uni- 
versal nature, governing and controll- 
ing worlds without number, producing 
and superintending the grand and 
august movements of the combined 
whole, as it stretches itself out on 
every side to infinity : it is this All- 
wise, Omnipresent, and Almighty sub- 
stance, that unites system with sys- 
tem, under its own forces, so regu- 
lated, as to maintain an eternal bond 
of union, and yet so nicely adjusted 
as to prevent worlds from rushing on 
worlds, as they fly with inconceivable 
velocity in their appointed orbits. 

Were it not for the presence of this 
all-pervading substance, matter would 
be wholly devoid of force. The great 
central force of gravitation could not 
exist : matter could not have been col- 
lected into worlds ; or if collected, 
there could have been no adherence 
of its particles — no chemical com- 
binations — no formation of solids or 
liquids — no organizations of any 
kind — no varieties of matter — no hard 
and impenetrable atoms ; but all sub- 
stance, without force, would have 



been infinitely divisible, without prop- 
erties of any kind, except the prop- 
erty of existence in space. Hence, 
all substance, without force, could not 
have been otherwise than precisely 
alike. It is force, then, that gives all 
the infinite varieties of form, taste, 
color, smell, hardness, and every 
other characteristic of the elements. 
This force is constantly acting in a 
fixed and definite manner ; so that un- 
der the same circumstances, the same 
results are produced. This fixed rule 
of action is, in many cases, perceived 
by both the learned and unlearned ; 
and all mankind are constantly gov- 
erned in their actions by a firm and 
unshaken confidence in the stability 
of these laws. Some of these laws 
have been traced up from their remote 
consequences to a high degree of gen- 
eralization ; among which may be 
mentioned the grand law of universal 
gravitation, by which every particle 
of matter in the universe has a tend- 
ency, not to attract, (for such a mode 
of action is, in all cases, absolutely 
impossible,) but to approach every 
other particle with a force varying in- 
versely as the square of its distance : 
that is, two particles or masses, sit- 
uated at twice the distance from each 
other, will not have the same tend- 
ency to approach as at a nearer dis- 
tance : and this diminution of the ap- 
proaching tendency does not merely 
vary in the simple ratio of the dis- 
tances, but in the duplicate propor- 
tion, so that at twice the distance, 
instead of having only twice less 
tendency to draw near each other, 
they have four times less inclination ; 
and at three times greater distance, 
they have nine times less force ; and 
at four times the distance, their force 
towards each other is sixteen times 
less : and whatever be the distance, 
that distance, multiplied into itself, will 
represent inversely the force or inclina- 
tion of the two bodies to approach each 
other. Now the first moving cause, 
that ultimately results in this definite 
mode of action, is an all-wise, self- 
moving substance associated with the 
materials thus acting. It matters not 
how many intervening causes there 

may be of a higher order of general- 
ization than that of gravitation, it is 
certain that the first in the series is 
not only all-wise and all-powerful, 
but as extensive in quantity as the 
materials with which it is associated, 
and upon which it thus intelligently 
acts. If we are unable to trace the 
effects up through all the intervening 
links to their true origin, we are none 
the less assured of the intelligence 
and power of the first moving cause. 
And again, we behold a grand dis- 
play of the wisdom and power of this 
governing and presiding agent in the 
institution of a law to counteract the 
gravitating tendency of the whole 
universe, namely : the law of centri- 
fugal force, by which the bodies of a 
system and of the whole universe 
have a tendency to revolve around 
their common centre of gravity with 
mean velocities proportioned to the 
inverse square root of their mean dis- 
tances. This law is dependent on the 
distances, and is as universal as that 
of gravity. All our planets and sa- 
tellites follow this law as strictly and 
as undeviatingly as the law of central 
force. For instance, a planet, situated 
from the sun four times the distance 
of the earth, will have an orbit vel- 
ocity, one-half as great as the earth's ; 
at nine times the distance its orbit 
velocity will be three times less ; at 
sixteen times the distance, four times 
less ; at a hundred times the distance, 
ten times less*, and so on, the velo- 
cities decreasing, not in the simple 
ratio of their distances, but in the much 
slower proportion of the inverse 
square root of those distances. The 
revolutions of the satellites around 
their primaries follow the same law. 
And suns revolve around suns, and 
systems around systems, under the 
influence of the same grand and ma- 
jestic law. And thus the whole 
august retinue of the starry heavens 
is prevented from rushing to one com- 
mon centre, and producing a univer- 
sal wreck of nature. While one law 
prevents the bodies from parting com- 
pany, and flying off into the immea- 
surable wilds of space, the other keeps 
them at respectful distances, and does 



not suffer them to encroach upon the 
premises of their near neighbors. 

These are called powers of nature 
and laws of nature, but they are the 
powers of that Supreme Being or Sub- 
stance, whose dwelling place is nature, 
and whose tabernacle is the elements. 
The great Architect of the universe did 
not construct the magnificent machin- 
ery of nature, and endow the materials 
thereof with certain fixed powers, and 
then withdraw Himself, or step aside 
to see the mighty fabric operate. Un- 
intelligent materials are incapable of 
being endowed with any kind of pow- 
ers, much less with the wise and in- 
telligent powers that characterize the 
workings of the universe. God is 
every moment in nature, and every 
moment acts upon nature, and through 
nature, the same as the spirit of man 
acts in, and through, and upon the 
tabernacle of his body. If God should 
withdraw himself from nature, or 
should cease to act upon it, that por- 
tion of it. which is without life or in- 
telligence, (if there be any such por- 
tion,) would immediately cease all 
action : and while thus apart from 
nature no laws could be given to it 
which could be obeyed : no gravita- 
tive or cohesive tendencies could be 
exerted upon it ; no chemical com- 
binations or organic operations could 
be performed ; or in other words, un- 
intelligent nature would be entirely 
dead, and no voice or power could 
awake it, or have the least effect upon 
it, without entering into it, and oper- 
ating upon it, and through it. It is 
only living and intelligent substances 
that hear, and understand, and obey a 
law. And if unintelligent nature ap- 

pear to act and obey a law, it is not 
in reality the acts of nature, but the 
operations of a living, intelligent sub- 
stance inhabiting nature. Unintelli- 
gent nature could no more act than 
the body without the spirit could 
act. Therefore, all the grand and 
magnificent movements of the uni- 
verse as a whole, and all the minute 
and imperceptible operations of its 
particles, are the continued effects of 
the living, moving, all-powerful sub- 
stance diffused through the whole. 
This all-pervading, omnipresent sub- 
stance is the Holy Spirit existing in 
inexhaustible quantities, and extending 
through the immensity of space : it is 
the light, and the life, and the power 
of all things. To search out the laws 
of nature is nothing less than search- 
ing out the laws by which the Spirit 
in nature operates. Man is contin- 
ually beholding these wonderful oper- 
ations, but because he does not behold 
the acting agent, he ascribes the effects 
to blind, unintelligent and unconscious 
matter : as well might he ascribe the 
attributes of the divinity to a wooden 
idol. The light shines all around us, 
and is manifested in an infinite variety 
of wise and beneficial results, but so 
great is the darkness of man, that he 
perceives not the light; or as our great 
Redeemer has said, ''The light shin- 
eth in darkness, but the darkness com- 
prehended! it not." Man is contin- 
ually experimenting with the powers 
ol' nature, but he perceives not that 
those very powers with which he is 
so familiar, are nothing less than the 
manifestations of the power of God 
through the elements which are His 



For the edification of the saints we 
will give some explanation concerning 
certain names in connection with sev- 
eral revelations in the Book of Doc- 
trine and Covenants. Bv reference to 

section 76th, it will be perceived that 
the Lord gave a revelation to -'•Enoch " 
in relation to " a permanent and ever- 
lasting establishment and order'''' for 
the benefit of the poor. Many of the 



saints, unacquainted with the cir- 
cumstances, have wondered whether 
the names, "Enoch, '' u Gazelam,' n 
" Ahashdah, " " Pe/agoram, " &c, 
mentioned in that section, together 
with those of a similar character, 
mentioned in sections 87, 94, 97, 99, 
101 and 102, were really ancient per- 
sonages and ancient places and things, 
or those of the present age. All these 
names have reference to modern per- 
sons, places and things of our day. 
Indeed, when these revelations were 
first received by the Prophet Joseph, 
the real names were given : and it 
was not until months, and in regard 
to some of them, even years, had 
passed away, before the names were 
altered, and others bearing an ancient 
appearance were substituted. 

We often had access to the manu- 
scripts when boarding with the 
Prophet ; and it was our delight to 
read them over and over again, before 
they were printed. And so highly 
were they esteemed by us, that we 
committed some to memory ; and a 
few we copied for the purpose of ref- 
erence in our absence on missions ; 
and also to read them to the saints 
for their edification These copies 
are still in our possession. When at 
length the time arrived to print the 
manuscripts, it was thought best not 
to publish them all, on account of 
our enemies, who were seeking every 
means to destroy the Prophet and the 
Church. On account, however, of 
the great anxiety of the church to see 
them in print, it was concluded, 
through the suggestions of the Spirit, 
that by altering the real names given 
in the manuscripts, and substituting 
fictitious ones in their stead, they 
might thus safely appear in print with- 
out endangering the welfare of the 
individuals whose real names were con- 
tained therein. It was by this means 
that several revelations were permit- 
ted to appear in print in the first edi- 
tion, that otherwise would have been 
withheld from the knowledge of the 
saints, perhaps for many long years, 
or at least until more favorable cir- 
cumstances would have permitted 
them to be made public. 

It may be asked, had the Prophet 
a right to alter names given by reve- 
lation and substitute fictitious ones in 
their stead ? We reply, that it is only 
the printed edition that contains the 
substituted names, while the original 
manuscripts, that are safely preserved 
in the hands of the church, contain 
the names as they were originally 
given. Moreover, the substitution of 
fictitious names for persons and places 
does not alter or destroy the sense or 
ideas contained in the revelations. 
But what the Prophet did in relation 
to this thing, was not of himself: he 
was dictated by the Holy Ghost to 
make these substitutions, for the time 
being, until it should be wisdom for 
the true names to appear. That he 
was thus inspired is certain from the 
fact, that at the very time that he made 
these substitutons, he also received 
much additional light; and by revela- 
tion line was added upon line to sev- 
eral of the sections and paragraphs 
about to be published. But some 
may inquire, are not the Almighty's 
revelations perfect when they are first 
given ? and if so, where was the pro- 
priety of the Lord's adding any thing 
to them, when they were already per- 
fect ? We reply that every word of 
God is perfect ; but He does not reveal 
all things at once, but adds " line up- 
on line, precept upon precept, here a 
little," and there a little," revealing as 
the people are able to bear, or as cir- 
cumstances require. But these were 
not the only revelations to which the 
Lord has made additions : for when 
the king of Judah burned the book of 
revelations, which God gave by the 
mouth of Jeremiah, God command- 
ed Jeremiah to re-write the same. 
" Then took Jeremiah another roll, 
and gave it to Baruch the scribe, the 
son of Neriah, who wrote therein 
from the mouth of Jeremiah all the 
words of the book which Jehoiachim, 
king of Judah, had burned in the fire : 
and there were added besides unto 
them many like icords." (Jer. 36 : 32.) 

The Lord, therefore, adds to His 
own revelations whenever he thinks 
proper ; but He has expressly forbid- 
den man to make any additions. 



The high prerogative of adding to an 
inspired revelation belongs to the 
Lord only : hence the Lord added by 
the mouth of Joseph " line upon line, 
here a little and there a little, " to 
some of the manuscript copies which 
were about to be published. 

A similar thing transpired in ancient 
America. God expressly forbade the 
Prophet Mormon to write all the rev- 
elations contained in the numerous 
records of his forefathers. FTe was 
only permitted to make a small abridg- 
ment, called the Book of Mormon, 
and he states that not one-hundredth 
part was permitted to be copied into 
the abridgment. The Lord declaring 
to him that he would try the faith of 
the Gentiles and of the nations of the 
latter times, to see whether they would 
receive this abridgment; if so, He 
would give them more ; but if not, He 
would withhold the greater things to 
their condemnation. 

To add to or diminish the light to 
be offered to a generation or individ- 
ual, is in strict accordance with the 
wisdom, justice and mercy of God. 
When a generation or individual is 
faithful to the light already given, God 
has promised to add more, and will 
cause that the light shall grow brighter 
and brighter until the perfect day. 
But when men despise the light, and 
treat it with contempt. He will with- 
hold from them, and diminish that 
which they already have, until their 
minds become entirely enveloped in 
darkness, and they thus prepare "hem- 
selves to dwell with the prince of 
darkness, and to be cast into outer 
darkness, where there is wailing and 
gnashing of teeth, and where no ray 
of heavenly light can penetrate their 
dark and dismal abode. This will be 
the fearful stale of the wicked, because 
they love darkness rather than light, 
and will not come to the light that 
their deeds may be reproved. 

As it may be satisfactory to the 
saints to know the original names in 
the manuscripts we here present them 
so far as our memory serves. 

In Section 76, p. 2, for " Enoch or 
Gazelam " read Joseph Smith, Jr. 

Sec. 76., p. 2, for " Jlhashdah " read 
Newel K. Whitney. 

Sec. 76, p. 2, for " Pelagoram n 
read Sidney Rigdon. 

Sec. 94, pp. 1, 2, for " Shederlaom- 
ach : ' read Frederick G. Williams. 

Sec. 97, p. 2, for lw Zombre " read 
John Johnson. 

Sec. 97, p. 2, for " Seth " read 

Sec. 99, p. 3, for « Tahhanes " 
read "The Tannery, (or '' The Tan 
Yard. ") 

Sec. 99, p. 3, for " Shinehah " read 

Sue. 99, p. 5, for " OHhah " read 
Oliver Cowdery. 

Sec. 99, p. 5, for " Laneshine- 
kouse " read printing office. 

Sec. 99, p. 7, for " Ozondak " read 

Sec. 99, p. 7, for « Shule " read 

Sec. 99, p. 10, for « Shinelah " read 

Sec. 99, p. 1 1, for « SMnelane " 
read printing. 

Sec. 99, p. 12. for « Talents " read 

Sec. 99, p. 13, for " Cainhannoch" 
read New York. 

Sec. 101, p. 4, for " Baurak Ale " 
read Joseph Smith, Jr. 

Sec. 102, p. 8, for " Baneemy " read 
Sidney Rigdon. 

in Section 87, paragraph 4, there 
occur five names, viz : Alam, Ma- 
halaleel, Horah, Shalemanasseh and 
Mehemson. But we have forgotten 
the individuals whom they represent ; 
the original manuscripts being in Utah, 
we are unable at present to gratify the 
desires of the saints in pointing out 
the individuals for whom they stand. 

As the circumstances have changed 
since the substitution of those ficti- 
tious names, we do not apprehend 
that any danger can arise from a re- 
storation of the original ones. And 
we should be most happy to see them 
as th y stand in the manuscripts in 
the future editions of the " Doctrine 
and Covenants," 





January 1, 1854. 

This meeting was called to order about IO5, A. M., and opened with prayer 
by President H. S. Eldredge. It was moved that H. S. Eldredge preside over, 
and J. S. Cantwell act as clerk of ihe Conference; carried unanimously. 

The President requested each presiding elder to give his own report. After 
a few remarks the representations were called for, and were as follows : 

i 2 1 
2 l?w 








Represented by, 









Cut off. 










JCity of St. Louis 


1 1 1st Wnrd. 

iWilliam Field, 










' a 

jVVilliam Fleming, 

! 96 







3 3 " 

James S. Ballinger, 

: i4t 









4 4 " 

William Gore, 












5 15 " 

i.Toseph Barker, 











6 j 6 " 

{.lames S. Cantvvell, 












7 Gravois, 

j James Wood, 

1 134 





8 'Alton, 111, 

Willinm M. Batts, 

j 12l 









9 [Bellefontaine, 

jThomas Brindley, 








10 Pecan, Ark.. 





11 (Calhoun, III., 





12 Dry Hill, 

William Giltings, 








13 Scattered, 







H. S. Eldredge. 


1 Total, 












The representations being through, the President made some remarks rel- 
ative to the Bellefontaine branch, (and in consequence of the reduction of it 
by removals,) it was proposed to disorganize and arid it to the sixth ward 
in St. Louis ; carried. 

The following resolutions were sustained by unanimous vote : 

First. That we uphold and sustain Brigham Young as President, Prophet, 
Seer and Revelator, over the Church of Jesus Christ of Latter Day Saints in 
all the earth. 

Second. Heber C. Kimball and Willard Richards as his counsellors. 

Third. The quorum of the Twelve Apostles, with Orson Hyde as their 

Fourth. All the various organizations of the priesthood, in all the earth, 
sustained by the authorities in Zion. 

Fifth. Orson Pratt as President over the Saints in the United States and 
British Provinces of America. 

Elder J. S. Ballinger moved that we sustain and uphold Horace S. Eldredge 
as President over the St. Louis Conference ; carried. 

The President moved to acknowledge Elder James S. Cantwell as clerk of 
the St. Louis Conference, and Treasurer of the branch ; carried. 

The following Elders were sustained, by unanimous, vote over their 
branches : 

William Field, President of the First Ward. 
William Fleming, " Second " 

James S. Ballinger, " Third, « 


William Gore, President of the Fourth " 
Joseph Barker, " Fifth « 

John A. James, " Sixth " 

Thomas Bradshaw, " Gravois. 

John Donaldson, " Alton. 

William Gittings, " Dry Hill. 

Elder Samuel J. Lees moved a vote of thanks to Joseph Seel, as leader of 
the choir, and to the singers under his tuition, for their attention and effi- 
cient services in St. Louis Branch ; carried. 

The Conference adjourned in the usual way until 2| P. M. 

Conference resumed at 2* ; after prayer, &c, the President called on the 
various officers present to stand up, who being counted by the clerk, were 
found to be Seventies, 4; Elders, 33 ; Priests, 6 ; Teachers, 11 ; Deacons, 4. 
Total, 58. 

The sacrament and blessing of children being attended to, the President 
called on Elder Win. M. Batts, of Alton, to address the meeting; who made 
a few appropriate remarks on the subject of Unity and Theocracy. 

Tlie meeting adjourned until seven o'clock. 

In the evening the Saints were addressed by Elder Samuel J. Lees, on the 
subject of Spiritual Rappings, and other manifestations of the powers of dark- 
ness, from the 6th chapter of the Ephesians, 12th verse. It was a plain, 
powerful, pointed discourse; at the conclusion of which, the President ex- 
horted the saints to take heed unto themselves, and to the advice given them 
in Elder Lees' discourse. 

The conference elosed about 8| P. M. 


James S. Cantwell, Clerk. 


Perpetual Emigrating Funp. — For where poverty reigns, liberality 
It is now about fifteen months since abounds, 
the saints in our field of labor were 

requested to forward their contribu- i Tithing. — God has, through reve- 
tions to this fund. During this inter- lation by the mouth of his servant, 
val, only one small branch in the Joseph, the Prophet, commanded his 
United States and British Provinces j saints to donate one-tenth part of all 
have responded to the call. This their property to the church, as tith- 
branch is located at Haverstraw, New ing. The observance of this law en- 
York. They have contributed in all ables us to distinguish between those 
thirty -three dollars and fifty-six cents. I who are in reality saints, and those 
If the saints continue to be as liberal | who merely have the name : for sure- 
as they have been during the past fif- j ly those who refuse to keep the plain 
teen months, we are in hopes in about and positive commandments of God 
two years, from this time, to be able cannot be called saints. Now, in 
to send one person to Utah. The looking over our tithing book we find 
saints in England, through their dona- that twelve persons in the United 
tions to this fund, send off hundreds States and British Provinces have paid 
to Zion annually. What a contrast ! ; tithing during the last fifteen months. 
Can any one assign a reason for this j The sum total of what these twelve 
difference ? May it not be owing to j have paid, amounts to one hundred 
the poverty of the English saints ? ! and twelve dollars and forty-five 



cents. If these twelve persons have 
paid one-tenth part of what they pos- 
sess, then they have kept the com- 
mandment, and there is good reason, 
so far as this law is concerned, to be- 
lieve them to be saints. There may 
be, perhaps, a very few others whose 
names have not reached us that have 
paid their tithing to other authorized 
agents. Be this as it may, we still 
think it a matter of rejoicing that there 
are hcelm saints in the United States 
and British Provinces under our juris- 
diction. These are four more than 
what there were in the whole world 
in the days of Noah. We would 
say to these twelve, get out from this 
wicked nation as soon as you can, for 
we know not the day nor the hour 
when God will visit them according 
to the threatening in the Book of Mor- 
mon. Should there be any others, 
besides these twelve, who are almost 
persuaded to be saints, we say to 
them, comply with the law of God, 
and pay your tithing, otherwise you 
can receive no inheritance among the 
saints, and your names will not be 
found recorded in the book of the 
names of the righteous. For thus 
saith the prophet, Joseph Smith : 

" It is contrary to the will and 
commandment of God, ihat those who 
receive not their inheritance by con- 
secration agreeably to His law, which 
He has given, that He may tithe His 
people, to prepare them against the 
day of vengeance and burning, should 
have their names enrolled with the 
people of God ; neither is their gene- 
alogy to be kept, or to be had where 
it may be found on any of the records 
or history of the church ; their names 
shall not be found, neither the names 
of the fathers, nor the names of the 
children written in the book of the 
law of God, saith the Lord of Hosts. 
Yea, thus saith the still small voice, 
which whispereth through andpierceth 
all things, and often times it maketh 
my bones to quake while it mak- 
eth manifest, saying: And it shall 
come to pass that I, the Lord God, 
will send one mighty and strong, 
holding the sceptre of power in his 
hand, clothed with light for a cover- 

ing, whose mouth shall utter words : 
eternal words ; while his bowels shall 
be a fountain of truth, to set in order 
the house of God, and to arrange by 
lot the inheritances of the saints 
whose names are found, and the names 
of their fathers, and of their children, 
enrolled in the book of the law of 
God : while that man who was called 
of God and appointed, that putteth 
forth his hand to steady the ark of 
God shall fall by the shaft of death 
like as a tree that is smitten by the 
vivid shaft of lightning ; and all they 
who are not found written in the book 
of remembrance, shall find none in- 
heritance in that day, but they shall 
be cut asunder, and their portion shall 
be appointed them among unbelievers, 
where is wailing and gnashing of teeth. 
These things I say not of myself, 
therefore, as the Lord speaketh, He 
will also fulfil. And they who are 
of the High Priesthood, whose names 
are not found written in the book of 
the law, or that are found to have 
apostatized, or to have been cut out 
of the church, as well as the lesser 
priesthood, or the members, in that 
day shall not find an inheritance among 
the saints of the Most High ; therefore, 
it shall be done unto them as unto 
the children of the Priest, as you will 
find recorded in the second chapter, 
and sixty-first and second verses of 
Ezra." (Given Nov. 27th, 1832; pub- 
lished in the " Millennial Star, " page 
284 vol. 14.) 

And again the Lord says, " Be- 
hold, now it is called to-day, (until 
the coming of the Son of Man,) and 
verily it is a day of sacrifice, and a 
day for the tithing of my people ; for 
he that is tithed shall not be burned 
(at His coming ; ) for after to-day 
cometh the burning : this is speaking 
after the manner of the Lord ; for 
verily I say, to-morrow all the proud 
and they that do wickedly shall be as 
stubble ; and I will burn them up, for 
I am the Lord of Hosts : and I will 
not spare any that remain in Baby- 
lon. " (Doctrine and Covenants, Sec. 
21, p. 5.) 

In these extracts we can learn who 
they are that will be counted worthy 



to receive an inheritance among the 
righteous : it will be those whose 
names are found in the records and 
history of the church, and in the law 
of God, as having tithed themselves, 
and attended to all the other com- 
mandments and laws of God : while 
the names of the fathers and of the 
children of all others, will perish with 
them, and their genealogy not be re- 
membered. Such, therefore, cannot 
in reality be saints, though they may 
have the name of saints. We were in 
hopes, when we entered our field of 
labor, to have found more than twelve 
saints in the whole nation ; but, per- 
haps, we may yet have the pleasure 
of entering on record a few more. 

Emigration to Utah. — Are there 
many saints going to Utah this sea- 
son ? 

There will most probably be from 
three to four thousand from Great 
Britain, and a few hundred from other 
European Governments, and some 
small companies from the states and 
provinces of this country. 

Where will the most of these com- 
panies concentrate themselves pre- 
paratory to their departure over the 
plains ? 

At St. Louis, where, by application 
to Gen. H. S. Eldredge, they can pro- 
cure provisions and other necessaries 
for the outfit, at the whole-ale prices, 
and thus save much expense. 

Which way will they proceed from 
St. Louis ? 

It has been indicated by President 
Eldredge tha; they would go by steam- 
boat up the Missouri river to Kansas, 
or some of the other towns on the 
western frontier, and thence take their 
departure for the plains. 

Where do the saints generally pur- 
chase their wagons and teams ? 

The wagons are mostly purchased 
at St. Louis, although some procure 
them at Cincinnati. They cost from 
,*>60 to $75, according to the quality. 
These are generally shipped on steam- 
boats to the point of rendezvous for 
the plains. The freight will be from 
$8 to $12 per wagon, according to 
t he distance and stage of water. Cat- 
tle will be from $50 to $80 per yoke. 
Companies of saints generally appoint 
gool, faithful, trusty agents, to whom 
they entrust their funds and send them 
on, some few weeks in advance, to 
purchase cattle and drive them to the 
point where they are wanted, at some 
definite specified time, agreed upon by 
the company. 

What quantity of provisions are 
required for the outfit? 

About 200 lbs. to each individual. 

What will be the cost of freight 
from St. Louis up the Missouri river ? 

From $1 to $2 per hundred. 

At what time will the companies 
leave the settlements ? 

They will begin to leave about the 
middle of May. or as soon as the 
grass is up sufficiently to sustain their 
animals ; and they will continue to 
leave every few days from that time 
until about the 1st of July. 

What time is required for ox teams 
to perform the journey ? 

From twelve to fifteen weeks. 

What amount of team is required 
per ton ? 

Two yoke of oxen and one yoke 
of cows : some go with less. 

Those who are not able to furnish 
wagons sufficient to accommodate 
their families for lodging, should 
supply themselves with tents at St. 

What is the cost of freight from St. 
Louis to Salt Lake city ? 

From $12 to $14 per hundred. 



( Continued.) 

But how is it with this generation, the present. The spirit prevails among 
in regard to making and loving lies ? all classes, both the high and the low, 
It is doubtful whether there ever were ' the infidel and the professed Christian ; 
a generation so addicted to lying as I all, with very few exceptions, are 



given, either to make lies, or love 
them after they are made. When God 
sent a great prophet to this generation 
to reveal to them the Book of Mor- 
mon, as the great and last warning 
message, preparatory to the revelation 
of his Son from the heavens to exe- 
cute vengeance upon the wicked and 
ungodly, how was the message 
treated ? We reply that the people 
began immediately to lie about it ; and 
they have kept up this lying from that, 
time until the present. One would 
declare that the Book of Mormon was 
originated in one way ; another, in 
another; one making this lie, and 
another that ; and the printing press 
has groaned under the weight of false- 
hood, published to prevent the people 
from repenting according to the re- 
quirements of this message. Pamph- 
lets have followed pamphlets, and vol- 
umes have succeeded volumes to blind 
the minds of the people, and harden 
their hearts against the only message 
by which they can possibly be saved, 
either in this world, or in the world 
to come. Two of the most powerful 
engines that the father of lies has used 
to circulate these falsehoods, are the 
priests and editors. These have greed- 
ily snatched up falsehoods of every 
description, and of the blackest char- 
acter, and multiplied millions on mil- 
1 ons of copies and sent them with 
the rapidity of the steam car to the 
four winds of heaven : while the long- 
faced and professedly pious priests 
have reiterated these lies from the pul- 
pit, and warned their congregations 
with many pious groans and hypocrit- 
ical tears to beware of the Book of 
Mormon, and to reject it without any 
investigation, and to cast out the ser- 
vants of God from their houses, and 
not listen to them for a moment, but 
reject them as imposters, untried and 
unproved. These lies have had their 
desired effect, to shut up churches 
and meeting-houses, and close the 
doors and hearts of the people against 
God's servants, and the great message 
of repentance which God has sent 
them to proclaim. In this thing the 
" father of lies" is made glad, and the 
hosts of darkness rejoice with a hell- 

ish exultation, in the prospects of 
reaping an abundant harvest of souls, 
whom they have deceived by their 
lies, and whom their priests have de- 
luded by their hypocrisy. 

The persons who invented these 
lies against the servants of God, and 
against the divine message of repent- 
ance, contained in the Book of Mor- 
mon, are not the only ones who 
are guilty ; they are not the only ones 
who will be punished in the lake of 
fire as liars ; but all who have pub- 
lished these lies, and all who have 
loved to read and hear them, will share 
the same fate. The lover of lies is 
equally as guilty as the maker ; hence, 
they both go to the same place, and 
both suffer the second death, unless 
they repent. 

It is a fearful thing to reject a 
prophet of God, or a servant of God, 
or a revelation of God ; and especially 
to reject a message, so infinitely im- 
portant as the one which God has 
given in the Book of Mormon : and 
the devil knows that he is sure of the 
people if he can only make them re- 
ject it ; and hence his untiring exer- 
tions in the invention of all manner 
of falsehoods to accomplish his ma- 
licious and hellish object. 

But, it may be inquired, how are 
the humble, honest souls to discern 
between truth and falsehood ? Must 
they be condemned with liars, because 
they are deceived with lies ? We 
answer, that all will be condemned 
who sutler themselves to be deceived : 
for there is a way for every person to 
come to the light of truth ; and it is 
not in the power of the devil to in- 
vent lies so plausible as to prevent the 
really honest person from discover- 
ing the truth that pertains to his sal- 
vation. The scriptures have expressly 
declared, that "cursed is he that 
putteth his trust in man or niaketh 
flesh his arm." Now any person who 
will put his confidence and trust in 
popular lies, invented by the devil to 
prevent the people from discovering 
the truth, must rest under that curse, 
and in the day of judgment be con- 
demned with liars. What excuse can 
any one have for rejecting the truth, 



because the tlevil has made lies, and 
neatly all mankind believe them ? The 
scriptures inform us that we are to 
" prove all things and hold fast that 
which is good." There must be some 
infallible rule by which to prove things 
and discern the good from the evil, or 
else we never should have been ex- 
horted to do so. This infallible test 
by which to discover the truth, is the 
light which God has already given us, 
and which He will give us if we will 
but properly seek after it. But when 
a person suffers himself to be blinded 
by the lies of uninspired men, so far 
as to close his doors and his heart 
against investigation, and rejects the 
message of heaven in the Book of 
Mormon upon popular rumor, or be- 
cause his minister rejects it, he is 
justly condemned for suffering him- 
self to be thus imposed upon, and led 
about by the precepts of those who 
he knows do not even profess to be 
inspired of God. He is putting his 
trust in man and making flesh his 
arm, the moment that he suffers others 
to judge for him in matters so infi- 
nitely important, involving the salva- 
tion of his soul : therefore, he is 
cursed of God, and will die and go to 
hell, unless he repents, notwithstand- 
ing his apparent honesty. Therefore, 
no man, nor woman, nor child that 
has come to the years of accounta- 
bility, can be justified, for one mo- 
ment, in rejecting God's revealed will, 
contained in the Book of Mormon, 
and especially if they never have 
placed themselves in a position to in- 
vestigate those divine truths. 

But, replies one, many tens of 
thousands in the United States know 
nothing of the contents of that Book, 
having never seen it, and all that they 
have heard is, that it professes to be 
a divine revelation ; are they, there- 
fore to be condemned in their ignor- 
ance ? We answer, that they have 
not the least excuse for their ignor- 
ance. There is not a person in the 
nation but what might have had the 
volume, if he had felt disposed to in- 
vestigate its divine origin. It is now 
nearly twenty-four years since the 
book was first published among them ; 

and during tins interval, there have 
been printing presses enough in ope- 
ration to have supplied a copy to every 
individual in all the world. Aud if 
they had been called for, they would 
have been supplied at a moderate 
price. Therefore, those who have 
not supplied themselves with a copy, 
and have not put themselves in a way 
to prove the divinity of the message, 
have no excuse for their ignorance. 
The lies that are in circulation against 
God's holy word, revealed in these 
last days, will not shield them from 
the justice of the Almighty in the 
great day of the Lord which is fast 
hastening. If they had loved the 
truth, as much as they have loved the 
lies against it, they would have sought 
after it and used a little exertion to 
obtain it. But no, the truth is far 
from them, and they love the precepts 
of uninspired men in preference to that 
which comes from heaven. "They 
have made lies their refuge and under 
falsehood have hid themselves;" there- 
fore, they shall receive the portion of 
liars in the great judgment, and with 
them be cast into the same lake, un- 
less they repent. 

But it will be a very difficult mat- 
ter for some of those who have pub- 
lished lies to repent. For instance, 
many editors of newspapers have been 
instruments in the hands of the devil 
of publishing a vast amount of the 
blackest kind of falsehoods against 
the truth, and against the few honest, 
humble souls who have received it. 
By the wholesale circulation of these 
falsehoods, they have stirred up the 
people to mobs and riots, and to shed 
the blood of the innocent. Though 
it might be within their power to re- 
pent and make restitution in part, yet 
they never could counteract fully the 
vast amount of injury which they 
have done. They might use their pa- 
pers as extensively in publishing the 
truths of the Book of Mormon, as 
they have in publishing lies against it 
and the Saints, and thus endeavor to 
counteract the evils that they have 
done; but they can never recall the 
innocent from their graves whom they 
have been indirectly the cruel instru- 



ments of having murdered, by the 

wicked and malicious lies which they 
have so extensively circulated. Such, 
therefore, will find it hard 4 to repent ; 
yet, even these may have been, in 
some instances, swayed by popular 
prejudices, and led to do many things 
in their ignorance against the truth, 
against God, and against his people, 
of which, it may be possible, as in 
the case of Paul, for them to obtain 
forgiveness and salvation by receiving 
the truth, and hereafter devoting all 
their energies to print, and publish, 
and spread forth the same. But do 
what they may to recover themselves, 
and make restitution, they will always 
have it to regret, that they have ever 
written or printed any thing against so 
great and glorious a message as the 
one revealed in the opening of this 
last dispensation. But if we could 
see any symptoms of repentance and 
reformation on their part, we would 
gladly take them by the hand, and try 
to raise them up, and encourage them 
in the mighty struggle to recover 
themselves from the great and multi- 
plied evils that they have done through 
the medium of the press. 

What evils lies have done in our 
world ! It was through the lies of 
the Devil that our first parents were 
persuaded to partake of the forbidden 
fruit ; it was through the lies invented 
by the wicked that the holy prophets 
were rejected by the respective gene- 
rations to whom they were sent. 
Hence our Saviour says to his disci- 
ples, " Blessed are ye when men 
shall speak all manner of evil against 
you falsely for my sake ; for so did 
they of the prophets who were before 
you." All prophets and inspired men 
were lied about, and the people were 
persuaded through these lies to reject 
the only means of their salvation. It 
was through liars and false witnesses 
that the Saviour of the world was 
condemned to be crucified ; it was 
through the testimony of false wit- 
nesses that the Jews have, from gen- 
eration to generation, continued to 
reject Jesus of Nazareth as the true 
Messiah ; it was through lying that 
they were persuaded to believe that 

his disciples came and stole his body 
from the tomb. Through lies mil- 
lions at the present day believe that 
the great Prophet of God, Joseph 
Smith, was an imposter. Through 
the belief of lies millions in ancient 
times were destroyed from the earth 
and sent down to hell ; and through 
the reliance which this generation 
place in newspaper reports, and the 
lies invented against the Book of 
Mormon and the Saints, millions 
more will be swept off, and their por- 
tion assigned them in the " lake which 
burnetii with fire and brimestone, " 
in company with ancient liars and 
those who loved the same. 

Some lies are much more wicked 
than others, and calculated to do in- 
finitely more harm. To lie for the 
purpose of cheating your neighbor — 
to lie so as to injure the character of 
any one — to lie for the purpose of 
punishing the innocent, or screening 
the guilty, are very great evils. But 
when compared with lies against a 
divine message sent from heaven, they 
dwindle into insignificancy. In the 
former cases, the lies are against 
men ; in the latter they are against 
God. In the former they injure their 
neighbor temporally ; in the latter 
they injure him spiritually by blinding 
his mind against the truth, and that 
too, against the only truth by which 
he can be saved. Lies, therefore, 
against a revelation which God gives 
for the salvation of a generation, will 
be considered in the day of judgment 
as an evil of very great magnitude, 
and the punishment will be in pro- 

We have now pointed out three 
very great evils of which this nation 
in particular are very guilty before 
God. These evils are, first, the mur- 
der of the prophets and saints of God, 
and the sanctioning of the same, by 
letting the murderers go unpunished, 
and permitting them to boast of their 
bloody deeds in the most public man- 
ner. Second, the hundreds of thous- 
ands of public prostitutes, which they 
permit to commit crimes of the most 
abominable nature, in all the large 
cities and towns throughout the land, 



without taking efficient measures by 
legislative action to suppress them. 
And, third, the great sin of lying 
against what God has revealed in the 
Book of Mormon for the salvation of 
the nations, to prepare them for the 
coming of his Son. These are three 
of the most prominent evils of which 
this nation must most heartily repent, 
if they would escape the threatened 
evils with which they will otherwise 
most assuredly be visited. 

Another evil of no small magnitude 
is the vast amount of false doctrines 
which are taught, and extensively 
believed, and practiced throughout 
Christendom. Doctrines which are 
calculated to ruin the soul, are, in 
some respects, greater evils than those 
which merely have a bearing upon 
our temporal interests. A man who, 
through dishonesty, defrauds his 
neighbor of his property, and brings 
distress and temporal ruin upon his 
family, is exceedingly guilty before 
God, and will, if he repent not and 
make no restitution, be severely pun- 
ished ; but how much greater will be 
the condemnation and punishment of 
that man who, through his cunning 
craftiness, palms upon his neighbor a 
false doctrine which is calculated to 
ruin him and his family, not tempor- 
ally, but eternally ! Thieves and 
robbers are less guilty before God 
than such false teachers. 

We will now mention some of 
these soul-destroying doctrines that 
are taught in Christendom, and which 
millions have had the wickedness to 
believe. First. These false teachers 
have had the presumption to deny the 
necessity of continued revelation from 
God, and have actually, in direct 
opposition to the Bible, persuaded 
whole nations to believe in this ruin- 
ous and impious doctrine. The great 
wickedness of this doctrine will ap- 
pear when we reflect that it strikes a 
deadly blow against Christianity and 
against the religion of the Bible. 
This fearful delusion was invented 
soon after the apostles fell asleep by 
a set of corrupt, vile apostates, who 
had so far departed from God that 
they could not get any communica- 

tion from Him ; and fearing that the 
more honest portions of mankind 
would discover a great contrast be- 
tween their apostate condition and 
the condition of the true Church, 
which was always, without one ex- 
ception, blessed with prophets and in- 
spired men, they concluded to use all 
their sophistry and cunning to per- 
suade the people that they already 
had enough revelation, and that they 
needed no further communication 
from heaven. If they could only get 
the people to believe this strong de- 
lusion, they knew that it would most 
effectually blind them in regard to 
iheir apostacy. They at length suc- 
ceeded, though not without a great 
struggle of conscience among the 
more honest portions of the people. 
These could not so readily yield con- 
sent to so strange and unheard of 
doctrine. They looked back through 
the whole history of the dealings of 
God with his people, from the time 
that man was created to their day ; 
and they could not discover one sol- 
itary instance of a true people of God, 
but what they had continued revela- 
tions from Him ; and those who did 
not have these blessings were de- 
nounced as heathens, or in a state 
of apostacy. They were expressly 
told in their scriptures, that u where 
there is no vision the people perish. " 
It, therefore, required no small exer- 
tion on the part of these wicked apos- 
tates to introduce, and get the people 
to believe in a doctrine so entirely 
new and strange, and so directly op- 
posed to the whole tenor of divine 
revelation. But finally, through the 
help of the Devil, and after a long 
struggle, during which scores of 
thousands were tortured and put to 
death, they succeeded so far as to 
make an ecclesiastical law, not only 
positively excluding all further reve- 
lation, but actually limiting the faith 
of their apostate clan to a certain 
number of books, called, by them, 
" Canonical. " This took place at 
the Third Council of Carthage in the 
year 397. All were forbidden to re- 
ceive any thing as the word of God 
only the few canonical manuscripts 



which this apostate council had se- 
lected. This fatal law had ils desired 
effect, in entailing- upon posterity the 
soul-destroying delusion that God 
would no more speak with mortals. 
This great imposition has been trans